The Sacred Books Of The East Vol. Xii

THE

SACRED BOOKS OF THE EAST

TRANSLATED

By VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOLUME XII

SACRED BOOKS OF THE EAST SERIES

IN 50 VOLUMES

Vols,

1, 15. THE UPANI?ADS, in 2 vols. : F. Max Mailer.

2, 14. THESACREDLAWSOFTHEARYAS, in2 vols.:GcorgBuhler.

3, 16, 27, 28, 39, 40. THE SACRED BOOKS OF CHINA, in 6 vols. :

James Lcgge.

4, 23, 31. THE ZEND-AVESTA, in 3 vols. : James Darmestcter &

L. H. Mills.

5, 18, 24, 37, 47. PAHLAVI TEXTS, in 5 vols. : E. W. West.

6, 9. THE QUR^AN, in 2 vols. : E. H. Palmer.

7, THE INSTITUTES OF VI§NU : Julius Jolly.

8, THE BHAGAVADGITA with the Sanatsujatiya and the Anugita.

Kashinath Trimbak Telang.

10. THE DHAMMAPADA : F. Max Muller ; SUTTA-NIPATA :

V. Fausboll.

11. BUDDHIST SUTTAS : T. W, Rhys Davids.

12 26, 41, 43, 44. THE §ATAPATHA-BRAHMANA,,an 5 vols. : Julius
Eggcling.

13, 17, 20. VINAYA TEXTS, in 3 vols. : T. W. Rhys Davids & Hermann
Olden berg.

19, THE FO-SHO-HING-TSAN-KING : Samuel Beal.

2 1 . THE SADDHARMA-PUISrpARlKA or Th^c Lotus of the True Law ;
H. Kern.

*2, 45. JAINA SOTRAS, in 2 vols. : Hermann Jacobi.

25. MANU : Georg Bahicr.

29, 30. THE GRIHYA-SCTRAS, in 2 vols, : Hermann Oldcnbcrg &
F. Max Muller.

32, 46. VEDIG HYMNS, in 2 vols. : F. Max Mailer & H, Oldcnbcrg.

33, THE MINOR LAW-BOOKS : Julius Jolly.

34, 38* THE VEDANTA-SDTRAS, in 2 vols.; with SahkaraeSrya’s

Commentary : G. Thibaut.

35, 36. THE QUESTIONS OF KING MILINDA, in 2 vols. : T. W.

Rhys Davids.

42. HYMNS OF THE ATHARVA-VEDA : M. Bloomfield.

48. THE VEDANTA-SOTRAS with Ramanuja’s Sribhasya; G. Thibaut.
49- BUDDHIST MAHA YANA TEXTS : E. B. Gowcll, F. Max Mailer
5c J. Takakusu.

50. INDEX : M. Winternitz.

THE

SATAPATHA— BRAHMANA

1 ^

ACCORDING TO THE TEXT OF THE

MADHYANDINA SCHOOL

TRANSLATED BY

JULIUS EGGELING

PART I

BOOKS I AND II

MOTILAL BANARSIDASS

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• ^ . *

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First published bj> the Clarendon Press, 1 882
Reprinted by Motilal Banarsidass, 1963, 1966, 1972, 1978

Printed in India

*y SHANTaAI. JAtN At SHRI JAINENDRA PRESS. A-45, PHASE-I, INDUSTRIAL
area, naraina, new delhi-28. and published by NARENDRA PRAKASH IAIN,
FOR MOTILAL BANARSIDASS, BUNGALOW ROAD, JAWAHAR NAGAR, DELHI-7

Rashtrapati Bhavan,
New Delhi-4
June 10, 1962

I am very glad to know that the Sacred Books
of the East, published years ago by the Clarendon
Press, Oxford, which have been out-of-print for a
number of years, will now be available to all
students of religion and philosophy. The enterprise
of the publishers is commendable and I hope the
books will be widely read.

S. Radhakrishnan

PUBLISHER’S NOTE

First, the man distinguished between eternal and perish-
able. Later, he discovered within himself the germ of the
Eternal. This discovery was an epoch in the history of the
human mind and the East was the first to discover it.

To watch in the Sacred Books of the East the dawn of
this religious consciousness of man, must always remain one
of the most inspiring and hallowing sights in the whole history
of the world. In order to have a solid foundation for a
comparative study of the Religions of the East, we must have
before all things, complete and thoroughly faithful translation of
their Sacred Books in which some of the ancient sayings were
preserved because they were so true and so striking that they
could not be forgotten. They contained eternal truths,
expressed for the first time in human language.

With profoundest reverence for Dr. S. Radhakrishnan,
President of India, who inspired us for the task; our deep
sense of gratitude for Dr. G. D. Deshmukh & Dr. D. S.
Kothari, for encouraging assistance; esteemed appreciation of
UNESCO for the warm endorsement of the cause ; and finally
with indebtedness to Dr. H. Rau, Director, Max Muller
Bhawan, New Delhi, in procuring us the texts of the Series
for reprint, we humbly conclude.

CONTENTS

PACE

Introduction ix

FIRST KANDA.

Darjapftr«amdsesh/J, or New and Full-moon Sacrifices . i

Vow of Abstinence i

Preparation of Offerings . . . . . . . 6

Leading forth of Pra/zitS^ ..... 6

Taking out of rice for the cakes . . . . ii

Preparation of strainers and consecration of the rice

by sprinkling with liistral water . . . .19

Husking and grinding of the rice . . . 23. 38

Putting on of the potsherds . . . . * 32

Preparation and baking of the cakes . . .42

Preparation of the Altar , . . . . ‘ . 47

Samish/aya^us, or throwing away of the grass-bush . 55

Lines of enclosure -59

Cleaning of spoons 67

Girding of the sacrificer s wife and eyeing of the butter 7 1
The offering-spoons . . . . . .78

Covering of the altar with sacrificial grass . . 83

Enclosing of the fire with the Paridhis . . .87

Kindling of the Fire . » . . . . *95

The Pravara, or choosing of the Divine Hotrf . .114

Aghfirau, or two libations of ghee 124

The Pravara, or choosing of Human Hotrf . -13^

Pray%us, or fore-offerings . . ... .13^

A^yabh^au, or two butter-portions to Agni-Soma . 159

Special Preliminary Rites of New-moon Sacrifice . . 175

Chief Offerings, viz. . .... . . 190

Cake to AgnL

Low-voiced offering (up^OTJuy^a) to Agni-Soma.

Cake to Agni-Soma at Full-moon Sacrifice.

Cake to Indra-Agni, or SSzwnfiyya to Indra at New-
moon Sacrifice.

Oblation to Agni Svish/akm . * • * • ^99

Vlil

contents.

Brahman’s portions 208

m . • 216

Anuy^^as, or after-offerings • . . . . . 230

Shktav^ka, Samymaka, and offering of remains . 236

Patmsa;^y^^as * . ► . • - .256

Concluding ceremonies 262

SECOND KAJVDA.

Agnyadhdna, or Establishment of Sacred Fires . . 274

Sambharas .276

Asterisms suitable for Agnyadh^na . . . .282

Seasons suitable for Agny^dh^na . . . . 289

Upavasatha 291

Churning and laying down of fire . , . *294

Oblations 302

Pun a ridhey a, or Re-establishment of Fire . . -313

Agnihotra, or Morning -and Evening Milk-offerings , .322

Agnyupasth^n'a, or Worship of Fires . . . 338

'PindzpitrtysLgnz, or Oblation of Obsequial Cakes to De-
ceased Ancestors . . . . . . -361

Agraya;2esh/i, or Offering of First-fruits ... . . 369

Dikshdyawa (New and Full-moon) Sacrifice . . *374

iT^turmfisydni, or Seasonal Sacrifices .... 383

Vaijvadeva ....
Varu;^apragh^sa^ . .

Sakamedha^ ....
Mahahavi/i, or great oblation
Maha-pitrfya^fifa .

Oblation to Rudra Tryambaka
6unasfrya . . . .

Additions and Corrections . . .

Transliteration of Oriental Alphabets adopted
Translations of the Sacred Books of the E;

39 ^
408
417
420
437
444
452

for the

453

INTRODUCTION.

The translator of the vSatapatha-br^hma:^a can be under
no illusion as to the reception his production is likely to
meet with at the hand of the general reader. In the whole
range of literature few works are probably less calculated
to excite the interest of any outside the very limited
number of specialists, than the ancient theological writings
of the Hindus, known by the name of Brahma/^as. For
wearisome prolixity of exposition, characterised by dog-
matic assertion and a flimsy symbolism rather than by
serious reasoning, these works are perhaps not equalled
anywhere ; unless, indeed, it be by the speculative vapour-
ings of the Gnostics, than which, in the opinion of the learned
translators of Irenaeus, ‘ nothing more absurd has probably
ever been imagined by rational beings^.’ If I have, never-
theless, undertaken, at the request of the Editor of the
present Series, what would seem to be a rather thankless
task, th6 reason will be readily understood by those who
have taken even the most cursory view of the history of
the Hindu mind and institutions.

The Brihmaj^as, it is well known, form our chief, if not
our only, source of information regarding one of the most
important periods in the social and mental development
of India. They represent the intellectual activity of a
sacerdotal caste which, by turning to account the religious
instincts of a gifted and naturally devout race, had succeeded
in transforming a primitive worship of the powers of nature
into a highly artificial system of sacrificial ceremonies, and
was ever intent on deepening and. extending its hold on
the minds of the people, by surrounding its own vocation
with the halo of sanctity and divine inspiration. A com-
plicated ceremonial, requiring for its proper observance and

^ A. Roberts and W. A. Rambaut, The Writings of Irenaeus, vol. i. p. xv.

X

^ATAPATHA-BRAHMAiV'A.

consequent efficacy the ministrations of a highly trained
priestly class, has ever been one of the most effective means
of promoting hierarchical aspirations. Even practical Rome
did not entirely succeed in steering clear of the rock of
priestly ascendancy attained by such-like means. There,
as elsewhere, "the neglect or faulty performance of the
worship of each god revenged itself in the corresponding
occurrence ; and as it was a laborious and difficult task
to gain even a knowledge of one’s religious obligations, the
priests who were skilled in the law of divine things and
pointed out its requirements — the pontifices — could not
fail to attain an extraordinary influence The catalogue
of the duties and privileges of the priest of Jupiter
might well find a place in the Talmud. ‘ The rule —
that no religiojus service can be acceptable to the gods,
unless it be performed without a flaw — was pushed to
such an extent, that a single sacrifice had to be repeated
thirty times in succession on account of mistakes again and
again committed ; and the games, which formed part of
the divine service, were regarded as undone, if the pre-
siding magistrate had committed any slip in word or deed,
or if the music even had paused at a wrong time, and so
had to be begun afresh, frequently for several, even as
many as seven, times in succession Great, however, as
was the influence acquired by the priestly colleges of Rome,
‘it was never forgotten — least of all in the case of those
who held the highest position — that their duty was not to
Gommand, but to tender skilled advice The Roman
statesmen submitted to these transparent tricks rather from
considerations of political expediency than from religious
scruples; and the Greek Polybius might well say that
‘ the strange and ponderous ceremonial of Roman religion
was invented solely on account of the multitude which, as
reason had no power over it, required to be ruled by signs
and wonders

The devout belief in the efficacy of invocation and sacri-

^ Mommsen, History of Rome, translated by W. P. Dickson, voL i. p. i8i.

’ Ibid, vol. ii. p, 400. * Ibid. vol. i, p, 179. * Ibid. vol. iii p. 455.

INTRODUCTION.

XI

ficial offering which pervades most of the hymns of the
Rig-veda, and which may be assumed to reflect pretty
faithfully the religious sentiments of those amongst whom
they were composed, could not but ensure to the priest,
endowed with the gift of sacred utterance, a considerable
amount of respect and reverence on the part of the people.
His superior culture and habitual communion with the
divine rulers of the destinies of man would naturally entitle
him to a place of honour by the side of the chiefs of clans,
or the rulers of kingdoms, who would not fail to avail them-
selves of his spiritual services, in order to secure the favour
of the gods for their warlike expeditions or political under-
takings. Nor did the Vedic bard fail to urge his claims on
the consideration and generosity* of those in the enjoyment
of power and wealth. He often dwells on the supernatural
virtues of his compositions and their mysterious efficacy in
drawing down divine blessings on the pious worshipper.
In urging the necessity of frequent and liberal offerings to
the gods, and invoking worldly blessings on the offerer, the
priestly bard may often be detected pleading his own cause
along with that of his employer, as Kanva. does when he
sings (Rig-veda VIII, 13), ‘Let him be rich, let him be
foremost, the bard of the rich, of so illustrious a Maghavan^
as thou, O lord of the bay steeds ! * Though the Dina-
stutis, or verses extolling, often in highly exaggerated terms,
the munificence of princely patrons, and generally occurring
at the end of hymns, are doubtless, as a rule, later additions,
they at least show that the sacerdotal office must have been,
or must gradually have become during this period, a very
lucrative one.

A 1 though there is no reason to suppose that the sacrificial
ceremonial was in early times so fully developed as some
scholars would have us believe, the religious service would
seem to have been already of a sufficiently advanced nature
to require some kind of training for the priestly office. In
course of time, while the collection of hymns were faithfully

^ Maghavan, the mighty or bountiful, is a designation both of Indra and
the wealthy patron of priests. Here it is evidently intended to refer to both.

^ATAPATHA-BRlHMAiVA,

xii

handed down as precious heirlooms in the several families,
and were gradually enriched by the poetical genius of
succeeding generations, the ceremonial became more and
more complicated, so as at last to necessitate the distribution
of the sacerdotal functions among several distinct classes
of priests. Such a distribution of sacrificial duties must
have taken place before the close of the period of the
hymns, and there can be little doubt that at that time the
position of the priesthood in the community was that of
a regular profession, and even, to some extent, a hereditary
one^. A post of peculiar importance, which seems to go
back to a very early time, was that of the Purohita (literally
‘praepositus ’), or family priest to chiefs and kings. From
the comparatively modest position of a private chaplain,
who had to attend to the sacrificial obligations of his master,
he appears to have gradually raised himself to the dignity
of, so to say, a minister of public worship and confidential
adviser of the king. It is obvious that such a post was
singularly favourable to the designs of a crafty and am-
bitious priest, and must have offered him exceptional oppor-
tunities for promoting the hierarchical aspirations of the
priesthood

In the Rig-veda there is, with the single exception of the
Purusha-sukta, no clear indication of the existence of caste
in the proper, Brdhmanical sense of the word. That in-
stitution, we may assume, was only introduced after the
Brahmans had finally established their claims to the highest

^ See J. Muir, Original Texts, I, p. 239 seq.

See Max Muller, History of Ancient Sanskrit Literature, p. 485 seq.; A.
Weber, Indische Studien, X, 31 seq. In Rig-veda IV, 50, 8, Vamadeva is made
to say, /That king alone, with whom the Brahman walks in front (p 0 rva eti),
lives well-established in his house ; for him there i& ever abundance of food ;
before him the people bow of their own accord.^ If Grassmann was right in
excluding verses as a later addition, as I have no doubt he was (at least '
with regard to verses 7-9), these verses would furnish a good illustration of the
gradually increasing importance of the office of Purohita. Professor Ludwig
seems to take the .verses 7-11 as forming a separate hymn ; but I doubt not
t^t h^ too, must consider them on linguistic grounds, if on no other, as con-
siderably later than the first six verses. The fact that the last pada of the sixth
verse occurs again as the closing formula of the hymns V, 55 ; VIII, 40 ; and
,121 (though alsoIn VIII, 48, 13, whereit Is followed by two more verses)
seems to favour this view. ^

INTRODUCTION.

xm

rank in th^ body politic ; when they sought to perpetuate
their social ascendancy by strictly defining the privileges
and duties of the several classes, and assigning to them
their respective places in the gradated scale of the Brahma-
nical community. The period during which the main body
of the Vedic hymns was composed, in the land of the seven
rivers, seems to have been followed by a time of wars and
conquests. From the literary products of the succeeding
period we can see that the centre of the Aryan civilisation
had in the meantime shifted from the region of the Sindhu
(Indus) to that of the Yamund (Jumna) and Gangd. As
the conquered districts were no doubt mainly occupied by
aboriginal tribes, which had either to retire before their
Aryan conquerors, or else to submit to them as .Sfidras,
or serfs, it seems not unnatural to suppose that it was from
a sense of the danger with which the purity of the Brihma-
nical faith was threatened from the idolatrous practices of
the aboriginal subjects, that the necessity of raising an
insurmountable barrier between the Aryan freeman and
the man of the servile class first suggested itself to the
Brahmans. As religious interests would be largely involved
in this kind of class legislation, it would naturally call into
play the ingenuity of the priestly order ; and would create
among them that tendency towards regulating the mutual
relations of all classes of the community which ultimately
found its legal expression, towards the close of this period,
in the Dharma-sfitras, the prototypes of the Hindu codes
of law.

The struggle for social ascendancy between the priesthood
aUd the ruling military class must, in the nature of things, have
been of long duration. In the chief literary documents of
this period which have come down to us, viz. the Ya^ur-veda,
the Brdhma^as, and the hymns of the Atharva-veda some
of which perhaps go back to the time of the later hymns
of the jRtk, we meet with numerous passages in which the
ambitious claims of the Br3,hmans are put forward with
singular frankness. The powerful personal influence exer-
cised by the Purohitas, as has already been indicated,
seems to have largely contributed to the final success of the

XIV

5 ’ATAPATHA-BrAhMAJVA.

sacerdotal order. Thus we read in the Aitareya-br^hma^a
VIII, 24-35, 'Verily, the gods do not eat the food offered
by the king who is without a Purohita : wherefore let the
king, who wishes to sacrifice, place a Brahman at the head
(puro adhita). . . / ‘Now Agni Vai^v^nara, who is pos-
sessed of five destructive weapons, is the same as the
Purohita. With them he constantly surrounds (protects)
the king, even as the ocean surrounds the earth : the king-
dom of such a ruler is undisturbed. His vital breath deserts
him not before the (full term of) life, but he lives to old
age, and attains to the full measure of life : he dies not
(and is not born) again, whosoever possesses such a wise
Brdhman for his Purohita, for the guardian of his realm/
And again, in the Atharva-veda III, 19, ‘May this prayer
of mine be accomplished; may perfect vigour and strength,
may perfect, unceasing, and victorious power accrue to those
whose Purohita I am. I perfect their kingdom, their
might, their vigour, their strength. With this oblation
I cut off the arms of their enemies .... Go forth, ye men,
and conquer; may your arms be terrible ! ye sharp-shafted,
smite the weak-bowed ; ye of terrible weapons and terrible
arms, (smite) the feeble! when discharged, fly forth, O
arrow, sped by prayer; vanquish the enemies ; rush forward
and slay all the best of them ; let not one of them escape^'
The question as to how the Brihmans ultimately succeeded
in overcoming the resistance of the ruling class receives
but little light from the contemporaneous records. Later
legendary accounts of sanguinary struggles between the
two classes, and the final overthrow, and even annihilation,
of the Kshatriyas can hardly deserve much credence. At
best they seem to contain some small kernel of historical
fact. Perseverance and tenacity of purpose were probably
the chief means by which the Brihmans gained their ends.
Not unfrequently, too, kings may have lent their countenance
to the aspirations of the priesthood, as calculated to counter-
act the unruly spirit and ambitious designs of the military
order. We certainly meet with i\ot a few instances of kings

^ Cf. J. Muir, Original Sanskrit Texts, I, p. 283.

INTRODUCTION.

XV

figuring as the patrons of learned Brdhmans. As the old
hymns were gradually assuming the character of divinely
inspired utterances, additional matter might occasionally
find its way into them, almost unconsciously, which more
adequately expressed the actual scope of the aspirations
of their priestly depositaries. That many such additions
must have been made to the old hymns, prior to the age
of diaskeuasts and exegetes, cannot be doubted.

Another, even more important, source of strength to the
sacerdotal order was the sacrifice. The more complicated
the ceremonial, the greater the dependence of the lay wor-
shipper on the professional skill of the priests; and the
greater the number of priests required for the proper per-
formance of these ceremonies, the larger the gains derived by
the priesthood generally from this kind of occupation. What
more natural, therefore, than that the highest importance
should have been ascribed to these performances, and an
ever-increasing attention bestowed on the elaboration of
the ceremonial. From dear indications in not a few hymns
of the Rig-veda it appears, as has already been remarked,
that a distribution of the sacrificial functions among different
classes of priests had taken place before the final redaction
of that collection. As to the time when such a step may
have become necessary for the due performance of sacri-
fices, this is a question which will probably never be
decided. The sacrifice is an old Indo-Iranian, if not Indo-
Germanic, institution. Some of the chief Indian sacrifices
undoubtedly go back, in some form or other, to the
common Indo-Iranian period, notably the Soma-sacrifice,
and, if we may judge from the coincidence of name between
the ipri-hymns^ and the dfri-gan of the Pars! ritual, the
animal sacrifice.

As regards the third great division of Indian sacrifices,
the havirya^;Sas (or offerings of milk, butter, grain-food,
and similar materials), of which the present volume treats,
we have hardly any evidence to fall back upon. It is,

^ See Hang’s Essays, p. 241; Max Muller, History of Ancient Sanskrit
literature, p. 463 seq.

xvi

iSATAPATHA-BRlHMAiVA.

however, highly probable that these sacrifices also reach
at all events far back into the Vedic antiquity. Perhaps
the careful preservation of the pravara-lists^, or lists of
ancestors required at the ish/i, the normal form of offering
which underlies the havirya^fe, might be adduced in
favour of the antiquity of the latter. This, iowever, is a
point which requires further investigation. Neither has the
last word been spoken regarding the traditional arrange-
ments of the hymns. It is well known that the majority of
the single .collections of which the first seven Ma««falas
(and to some extent those of the tenth) are made up,
begin with hymns addressed to Agni, which, as a rule, are
followed by hymns addressed to Indra. These, again, are
in many cases followed by hymns to the Vixve Devi/; (and
Maruts) Now, in the later dogmatic literature we find the
three Aryan castes, the Brahman, the Kshatra, and the Vir
identified with Agni, Indra, and the Virve Devk/i (all the
gods, or, as a special class, the AllrGods)® respectively. This
identification is a very natural one. Agni, the sacrificial
fire, the bearer of oblations and caller of the gods, is, like
the priest, the legitimate mediator between God and man.
Penetrating brilliance (te^as) and holy lustre (var>^s) are
the common attributes of the Brahman. Again. Indra, the
valiant hero, for ever battling with the dark powers of the
sky, IS a not less appropriate representative of the knightly
order. According to Professor Roth, this truly national
deity of the Vedic Aryans would seem to have superseded

See the present volume, p. itg note.

’ See Max MuIIct, History of Ancient Sanskrit Literature, p. 461 seq.

^at Br 6 ^ t’ j ® Ind. Stud. X, pp. 8, 26. In

’ > 3> 7> Indra and Agni are identified with the TTcImfro

mawaspau, tne lord of prayer or worshio r a

repr^entetive of the priestly dienity (especially Laitt. S. IV. 3° 10 ^”3
S. 14, 28 $ 0 ) ; and in several passages of the fTnie ^

identical with, or at least kindred to Ami tlf ^ appears to be

Max Muller, Translation of Rig^red^ l vy T “V-
Texts, V, p. 272 seq y In Ria v< 5 , V « 0 «g‘nal Sanskrit

found (aviLat) the^dawn thefkv ^ have

darkness with his light (arka sun^ he seem chased away

INTRODUCTION.

xvu

the older Indo-Iranian god Trita^, and to have gradually
encroached on the province of Varu/^a, who perhaps
was originally one of the highest deities of the Aryan
(Indo-Germanic) pantheon. The warlike chiefs and clans-
naen evidently saw in Indra a more congenial object of
their adoration. It can scarcely be without significance
that of all the Vedic i?/shis, Vasish/y^a, the priest par
excellence^ has ascribed to him by far the greatest number
of hymns addressed to Varu/za (and Mitra-Varuzza), while
there is not a single hymn to Varuzza in the family
collection of the royal i?zshi Vii-vamitra, whose religious
enthusiasm is divided almost exclusively between Agni,
Indra, and the Virve DevdA. Lastly, the identification of
the common people with a whole class of comparatively
inferior deities would naturally suggest itself. Hence we
also find the Maruts the constant companions and help-
mates of Indra, the divine ruler, employed in a similar

Ma^zflTala the hymns to Br?haspati are placed immediately after those to Agni
and Indra. Though the abstract conception represented by this deity may
seem a comparatively modem one, it will by no means be easy to prove from
the text of the hymns addressed to him, that these are modem. It would
almost seem as if two different tendencies of adoration had existed side by side
from olden times ; the one, a more popular and sensuous one, which, in Vedic
times, found its chief expression in Indra and his circle of deities; and the
other, a more spiritual one, represented originally by Varuwa (Mitra, &c. ; cf.,
however, SslL Br. IV, i, 4, 1-4), and in Vedic times, when the sacerdotal element
more and more asserted itself, by Brfhaspati, and especially by Agni. The identi-
fication of this' god with the priestly office was as happy as it was natural ; for
Agni, the genial inmate of every household, is indeed vaixvfinara, the friend
of all men. Shadowy conceptions, such as Brfhaspati and Brahman, on the other
hand, could evoke no feelings of sympathy in the hearts of the people generally*
Of peculiar interest, in this respect, are the hymns in which Agni is associated
■with Indra (see Max Muller’s Science of Language, Second Series, p. 495 ;
J. Muir, Original Sanskrit Texts, V, pp. 219, 220), and the passages in which Agni
has ascribed to him functions which legitimately belong to Indra; viz. the
slaying of Vrztra and destruction of the enemies’ cities. The mutual relation
of Indra and Varu??a has been well discussed in Dr. Hillebrandt’s treatise * Va-
luta and Mitra, ■ p. 97 seq. It is most concisely expressed by VasishMa, Rig-veda
VII, 83, 9, ‘The one (Indra) slays the enemies in battles; the other (Varuwa)
ever defends the ordinances.*

^ See the present volume, p. 48 note; R. Roth. Zeitsch. der D, M. G., VI,
p. 73 seq.

* The Maruts are identified with the visa/i, or clans, in Sat Br. II, 5, i, 12 ;
2, 24 ; 27 ; 35, etc. In i’finkh. 16, 17, 2-4 the heaven of the Maruts is assigned
to the Vaijya (Ind. Stud. X, p. 26).

[^2] ^

xvni

^'ATAPATHA-BRAHMAiV^A.

sense. The identification of the Vu with the Vijve Devi>^:,
which ultimately obtained, was probably determined chiefly
by etymological considerations.

The same triad of divinities, as representative of the
mutual relations of the. social grades of the Aryan com-
munity, is repeatedly met with in the sacrificial ritual, and
especially in its dogmatic exposition. This identification
finds its most complete expression in the well-known
passages of the Taittiriya-sa;;^hiti (VII, i, i, 4-5) and the
Ta;2<fya-brahma/^a (VI, i, 6-11)^. According to these
authorities, Pra^^pati, the lord of creatures, created from
his mouth the Brahma;?a, together with Agni, the tri-
vrzt stoma, the gayatri metre (and the rathantara siman
and he-goat, according to the first source ; or the spring,
according to the other). From his breast and arms he
created the R^^anya, together with Indra, the
ddisa, stoma, the trish/ubh metre (and the br2hat sdman,
and the ram ; or the summer respectively). From the
middle part of his body he created the Vaii’ya, together
with theVii’ve D e vi/2, the saptadaj*a stoma, the^agati metre
(and the vairupa siman, and the kine ; or the rainy season
respectively). Finally, from his feet he created the Sfidra,
together with the ekavi/^^j'a stoma and the anushifubh metre
(and the vaira^a saman and the horse, according to the
Taitt. S.), but no deity, and no season. In accordance
with these speculations, single objects of those here enume-
rated are frequently found elsewhere identified with their
respective deities and castes. On the same principle, the
three savanas, or morning, mid-day, and evening libations^
at the Soma-sacrifice, as well as the first three days of the

^ See Weber, Ind. Stud. X, p. 8.

2 In Ath.-veda IX, i, ii, the three savanas are assigned to the A^ins, Indta-
Agni, and the i?/bhus (cf. Ait, Br. VI, 1 2) respectively ; and in another passage of
the same collection, VI, 47, i, to a. Agni ; b. the Vij^ve Devd^, Maruts and Indra ;
and c, the Bards (kavi). In V%; S. XIX, 26, also, the morning libation is
assigned to the Axvins (? as the two Adhvaryus of the gods, cf. ^at. Br. I, i, 2,* 1 7 ;
IV, I, 5, 15; AitBr. I, 18); but in Taitt. S. 11, 2, 3,1; Ait. Br. Ill, 1 3 ; ^-at.
Br. II, 4, 4, 12 ; ly, 2, 4, 4-5 they are referred to Agni, Indra, and the Vijve
Dev^ respectively. See, also, *Sat Br. IV, 3, 5, x, where the Vasus (related to
Agni III, 4, 2, i ; VI, X, 2, 10), Rndras, and Adityas (cf. VI, x, 2, 10, and
Ait. Br. Ill, X 3) are connected with the three libations.

INTRODUCTION.

XIX

D\4dajaha\ are generally assigned to Agni, Indra, and the
Vijve DevM respectively. If in the ekidarinl, or traditional
order of eleven victims that have to be immolated at the
Soma-sacrifice, the victim sacred to Agni is placed first,
while those to the Vijve Dev^y^ and to Indra only come
sixth and seventh respectively, we have probably to assume
that this order was too firmly established (just as the
so-called dpri-hymns are) by long usage to have been
easily altered; the more so as the privileged position of
the sacerdotal class was not thereby affected.

At the havirya^«as not less prominent a place is assigned
to the divine representatives of the two leading classes.
The first oblation at every ishri belongs to Agni. The
second oblation at the new-moon sacrifice is offered
either to Indra, or to Indra ^ and Agni; at the full-moon
sacrifice, to Agni and Soma, the latter of whom consti- -
tutes Indra’s chief source of strength. Indra also plays an
important part at the Seasonal offerings which indeed,
according to the dogmatic, and by no means improbable,
explanation of the Brfihmawas, are performed with special re-
ference to Indra’s struggle with Vrftra, the demon of drought.
At the Agny-upasthana, or worship of the fires, which suc-
ceeds the Agnihotra, the first prayer is addressed to Agni,
the second to Indra and Agni^. Indeed, while Agni appears
everywhere as the Purohita, the ' yaj-«asya deva ^ftvik,’ or
divine priest of the sacrifice, Indra is the god of sacrifice \
the Maghavan, or munificent patron of the priest.

From these indications it would appear far from impro-
bable that the arrangement of the hymns in which the
collections of the Rig-veda were finally handed down, was
intended, as far as the leading deities are concerned, to

^ See, for instance, Ait Br, IV, 29; 31 ; V, i.

^ The special oblations of the offering of first-fruits consist of a rice-cake
to Indra and Agni, and a pap of rice-grains to the VBve Deva/^.

® See Vig', S. Ill, J *Sat. Br. II, 3, 4, 11-12. * Indra- Agni are every-
thing,— Brahman, . Kshatra, and Vif’ Br..IV, a, 2, 14. ■ .

^ See, for instance, Br. I, 4, 5, 4; II, 3, i, 38; 3, 4, 38 ; and especially
IV, I, 2, 15, Tor Indra, indeed, is the Maghavan the ruler (netn) of the sacrifice.’

He is, as it were, the divine representative of the human sacrificer or patron,
who is the ya^^;Iapati or lord of sacrifice.

■ ' b 2

XX

a'ATAPATHA-BRAHMAiVA.

exhibit a social gradation of the Hindu community which
was either already firmly established or was steadily kept
in view by the sacerdotal class as 'a consummation devoutly
to be wished/ In either case the claims of the priests could
not fail to be materially strengthened by the pre-eminent
position assigned to their divine prototype in the inspired
utterances of the Etshis. The question, whether the present
arrangement is entirely the result of the final redaction, or
whether it was already a feature of the earlier redactions,
will perhaps never receive a quite satisfactory answer. It
cannot, however, be denied that there is some force in
Professor Ludwig’s ^ argument,— that, if the arrangement
of the several collections had lain with the authors of the
final redaction, the result would probably have been a far
greater uniformity than they now present.

The idea of bringing together the different family collec-
tions would seem first to have suggested itself to the priests
at a time when the hitherto divided Aryan tribes had
moved from the Panjab to the eastern plains and became
consolidated into larger communities, and the want of a more
uniform system of worship would naturally make itself felt
To the same period, then, we may refer the first attempts
at a systematic arrangement of the entire ceremonial of
worship, and the definite distribution of the sacrificial
duties among four classes of priests,- — viz. the Adhvaryu,
or performer of the material part of the sacrifice ; the
Udg^trf, or chanter of hymns ; the Hotrz, or reciter of
solemn sacrificial prayers ; and the Brahman, or super-
intendent of the entire performance. Though some of
these offices had no doubt existed for a long time, we
possess no definite information as to the exact extent of
the duties entrusted to them The institution of the office

^ Der Rig-veda, vol. iii. p. 45.

® Compare the following remarks of M. Hang, who believed in the identity
of the Vedic Adhvaryu and the Zota and Rathwi of the Zend-Avesta ; — * At the
most ancient times it appears that all the sacrificial formulas were spoken by
the Hotar alone; the Adhvaryu was only his assistant, who arranged the sacri-
ficial compound, provided the implements, and performed all manual labour.

It was only at the time when regular metrical verses and hymns were introduced
into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu.

INTRODUCTION.

XXI

of Brahman, doubtless the latest of all, marks a new era in
the development of the sacrificial system. While the other
priests were only required to possess an accurate know-
ledge of their own special departments, the Brahman was
to be the very embodiment of the sacrificial art and Vedic
lore in general, so as to be able to advise the other priests
on doubtful points and to rectify any mistakes that might
be committed during the performance of sacrifices. Neither
had the Hotr/ priest any special manual of his formulas
assigned to him. He was rather expected to have acquired
a thorough knowledge of the whole of the J^tk-samhM,
from which the sacrificial prayers recited by him were ex-
clusively selected. It was probably out of this class — or the
BahvrzJ^as, as the followers of the Rig-veda came to be
called — more than from any other, that individual priests
would fit themselves for the office of Brahman.

As regards the two remaining classes of priests — the
Udg^tWs and Adhvaryus — we have no means of deter-
mining in what form and to what extent the stock of chants
and sacrificial formulas used by them may have existed
from the time of the institution of their offices down to
the formation of the collections that have been handed
down, viz. the Sima-veda-sawhiti and the Ya^r-veda.
From the close connection that exists between the Siman
and the eighth and ninth ma^^alas of the jRzk, as well as
from the fact that most of the hymns of these two maudalas
are ascribed to authors whose family collections (including,
in several instances, hymns of their own) are contained in
earlier ma;if^alas, — we may perhaps assume that already
at the time when the first nine ma;z^alas were collected the
then existing hymns of the eighth and ninth m2Lnda,la,s were
set apart for the purpose of being chanted at the Soma-
sacrifice* Jn course of time — hand in hand with the fuller
development of the Soma ritual and the gradual influx of
new hymn material which was either incorporated with the
old collections or formed into a new ma./^dala — additional
chants (or more suitable ones in the place of those hitherto

There are in the present ritual traces to be found, that the Hotar actually must
have performed part of the duties of the Adhvaryu.' Ait. Br. I, p. 31.

XXll

^-ATAPATHA-BRAHMAiVA.

used) might be required and selected from the hymns of
other ma?2^alas. In its original connected form, the ma-
terial of these chants would naturally remain all along
an essential part of the Rik-szmh.iik, for the use of the
Hotrf and Brahman priests ; and thus each of these two
collections would henceforth have a history of its own, and
discrepancies in the texts common to both would gradually
become more and more numerous.

The sacrificial texts used by the Adhvaryu priest are
contained in the Ya^r-veda, of which several recensions
have come down to us. These texts consist, in about equal
parts, of verses (rik) and prose formulas (ya^s). The
majority of the former are likewise found in the Rik.-
sa^^hita, though not unfrequently with considerable varia-
tions, which may be explained partly from a difference of
recension, and partly as the result of the adaptation of
these verses to their special sacrificial purpose With the
prose formulas, on the other hand, save a few isolated
sacrificial calls alluded to in the Rik^, we meet for the
first time in this collection. In the older recensions
of the Ya^r-veda the texts are, as a rule, followed im-
mediately by their dogmatic explanation. Now, these
theological treatises, composed chiefly with the view of
elucidating the sacrificial texts and explaining the origin
and hidden meaning of the various rites, form one of the
most important departments of the literature of the period
which succeeded the systematic arrangement of the sacri-
ficial ceremonial, and in which we must place the gradual
consolidation of the Brihmanical hierarchy. Such as they
lie before us, they contain the accumulated wisdom and
speculations of generations of Indian divines. They are
essentially digests of a floating mass of single discourses or
dicta on various points of the ceremonial of worship,
ascribed to individual teachers, and handed down orally
in the theological schools. Single discourses of this kind
were called br^hmaj^a, — probably either because they
were intended for the instruction and guidance of priests

V See A. Weber, History of Indian Literature, pp, 9, 115*

^ See M. Haug, Ait. Br. I, p. 34.

INTRODUCTION.

XXlll

(brahman) generally ; or because they were, for the most
part, the authoritative utterances of such as were thoroughly
versed in Vedic and sacrificial lore and' competent to act
as Brahmans or superintending priests ^. In later times
a collection or digest of such detached pieces came to be
likewise called a Brdhma;^a. Works of this kind have
come down to us in connection with all the Vedic Sa/^hitas,
generally in more than one version which, though on the
whole betraying a common stock of material, often vary
considerably, both in their arrangement and their treat-
ment of these materials. Nay, owing as they do their
origin to different schools of the same Veda, these re-
censions not unfrequently take the very opposite view of
single points of ceremonial. Originally the number of such
recensions, more or less differing from each other, must
have been much larger; but the practical tendencies of
a later age, which led to the production of concise manuals
of ceremonial rules — the Kalpa-sfitras — adapted to the
sacrificial practices of more than one school, were not
favourable to the perpetuation of these bulky cyclopaedias
of theological school-wisdom : thus only the Br^hmai^as of
the schools which had the greatest number of followers
survived ; while others were probably never committed
to writing, or at best had a precarious existence down to
more recent times.

While the Brihma^^as are thus our oldest sources from
which a comprehensive view of the sacrificial ceremonial
can be obtained, they also throw a great deal of light on
the earliest metaphysical and linguistic speculations of the
Hindus. Another, even more interesting feature of these
works, consists in the numerous legends scattered through
them. From the archaic style in which these mythological
tales are generally composed, as well as from the fact that
not a few of them are found in Brahma^as of different
schools and Vedas, though often with considerable varia-

1 See Max Muller, History of Ancient Sanskrit Literature, p. 172 ; Rig-veda-
sawhitS IV, p. vi. Professors Weber (History of Sanskrit Literatiue, p. ii),
Whitney, Westergaard, and other scholars derive brihma«a from brahman,
‘ prayer, worship.'

XXIV

5 -ATAPATHA-BRAHMAiVA.

tions, it is pretty evident that the ground-work of many of
them goes back to times preceding the composition of the
Br^hma^^as. From a mythological, and to some extent
from a linguistic, point of view these legends thus form
a connecting link between the latter and the Vedic hymns.
In the case of some of these legends — as those of 5una^-
i’epha^ and the fetching of the Soma from heaven^ — we
can even see how they have grown out of germs contained
in the Vedic hymns ; their relation to the latter being thus
not unlike that of the Sagas of the younger Edda to the
songs of the older Edda. The Kaushitaki Brdhma^a ^ at
the end of a story of this kind about Soma, remarks that
it is thus told by those versed in legend (^khyinavidaA).
We may perhaps infer from this passage that there was
a class of people who took a special interest in such legends,
and made it their business to collect and repeat them.
Indeed, many of the elaborate mythical stories with which
we meet in the later epical and Purd^ic literature doubtless
owe their origin to simple popular legends of this kind

Besides the genuine myths which we find in the Br^h-
ma/^as, there is also a large number of stories which were
evidently invented by the authors of these treatises for the
purpose of supplying some kind of traditional support for
particular points of ceremonial^. However small the in-
trinsic merit of such passages, they, too, are not entirely
devoid of interest, especially from a linguistic point of
view, since the style of narrative and the archaic mode of
diction which they affect, readily lend themselves to syn-
tactic turns of expression rarely indulged in by the authors
in the purely explanatory and exegetic parts of their
works. And, indeed, whatever opinion the general reader
may form of the Br^hma^^as, as purely literary com-

' See R. Roth in Weber’s Ind. Stud. I, 475 seq.; II, in seq.; Max Muller,
History of Ancient Sanskrit Literature, p. 408 seq.

® See the present volume, p. 183. Compare also Professor Aufrecht’s remarks
on the myth- of Ap^la, Ind. Stud. IV, p. 8.

* K. B. Ill, 25 ; cf. Weber, Ind. Stud, II, 313.

* Cf. Max Muller, Upanishads, I, p, 39 note.

* See, for instance, i’at. Br. II, 4, 3, where a legend of this kind seems to

be directly ascribed to Y%>«avaikya.

INTRODUCTION.

XXV

positions — and, assuredly, it cannot be a very high one—
to the Sanskrit student these works (together with their
supplements, the Ara/^yakas ; and their metaphysical ap-
pendages, the Upanishads) are of the highest importance
as the only genuine prose works which the Sanskrit,
as a popular language, has produced. For the com-
parative study of syntax, which has been taken up with
such signal success by Professor Delbriick and other
scholars, the Brihma;^as offer a rich field of enquiry. Nor
is the style of these compositions— with its compact gram-
matical forms and expressive particles, and its habitual
employment of the oraiio directa instead of dependent
clauses — without a certain rough beauty of its own, which,
however, almost entirely evaporates in a rendering into
modern analytical speech. And notwithstanding the
general emptiness of the speculations of the Indian
theologians, ‘ there are,’ as Professor Max Muller observes
‘passages in the Brdhma^^as full of genuine thought and
feeling, and most valuable as pictures of life, and as
records of early struggles, which have left no trace in the
literature of other nations.’

Although the Adhvaryus, who had to perform all the
manual work connected with the sacrifice, were originally
looked upon as a subordinate class of priests, their office
seems to have risen in the general estimation with the
increasing importance that was attributed to the endless
details of the ceremonial. In a passage of the Taittiriya
Upanishad (2, 3), the Ya^s is said to be the head, the
RfK the right side, the Sdman the left side, the Ade^a^
the soul, and the Atharvdhgiras (Atharva-veda) the tail
With better reason the Ya^ur-veda might be called the
body of the sacrifice, since it contains almost the entire
apparatus of sacrificial formulas, while the other ritualistic
works are concerned, either chiefly or entirely, with the
Soma-sacrifice. As a matter of fact, no other Veda has
given rise to so large a number of schools as the Ya^r-

History of Ancient Sanskrit Literature, p. 408.

2 That is, the Brlihma;«a, according to .Sahkara. In ^at. Br. IV, 6,7,6, the Rik
and Sdman are identified with Speech, and the Ya^s with the Mind.

XXVI

^ATAPATHA-BRAHMAiVA.

veda^. The numerous subdivisions of the Adhvaryus

trace their origin to either of two principal schools, an

older and a younger one, the latter of which is itself

an offshoot of the former. The oral transmission of the

large body of exegetic and legendary matter attached to

the sacrificial formulas could hardly fail, in course of time,

to produce considerable variations, in different localities,

both as regards the wording and the arrangement of these

works. Different schools would naturally arise, — each with

its own approved recension of the traditional texts, — which

in their turn would sooner or later become liable to the

same process of disintegration. Such, indeed, has been

the case, more or less, with all the Vedic texts, until

mechanical means were devised to arrest this process gf |

change. The names of many such subdivisions of the

older Ya^ur-veda are recorded ; but hitherto the recensions

of only three of them have come to light, — viz. the Kd//^aka,

the Maitriya 72 !-sa;; 2 hita, and the Taittiriya-saj^zhiti. The

two former texts belong to subdivisions of the Ka//2:as and

Maitraya;'nyas, two branches of the old school of the

/far^kas or iiTarakadhvaryus. The Taittiriyas, on the

other hand, seem to have been an independent branch of

the old Ya^us the origin of which is ascribed to a teacher S

named Tittiri. Their text has come down to us in the

recension of one of its subdivisions the Apastambins.

The chief characteristic of the old Ya^us texts consists,
as has already been indicated, in the constant inter-

^ Except, perhaps, the Sama-veda, which, in the Aara 3 »zav}»uha, is said to have
counted a thousand schools ; though that work itself enumerates only seven
schools, one of them with five subdivisions. The number of teachers mentioned
in connection with this Veda is, however, very considerable.

=* As such, at least, the Taittiriyas are mentioned in the Aarawavydba. The
term ATaraka, however, is also (e. g. in the Prati^>zd-sdtra) applied to the schools 9

of the Black Ya^s generally. If the Berlin MS. of the Ka//zaka professes, in
the colophon, to contain the Aaraka text of the work (which Professor Weber
takes to refer to the Alrayawiyai), the A^kraka-rakha of the Xa/v^aka has perhaps
to be understood in contradistinction to those portions of the KaZ/l aka which have
been adopted by the Taittiriyas and incorporated into their Brahmawa,

into two schools, the Aukhtyas and the
Ehazzi^ikiyas; the Apastambins are a subdivision of the latter branch. We
have also the list of the contents (anakramawi) of the Atreyas, a subdivision
ofthe Aukhiyas.

INTRODUCTION.

XXVll

mingling of the sacrificial formulas and the explanatory or
Brahma;^a portions. It was with the view of remedying
this want of arrangement, by entirely separating the
exegetic matter from the formulas, that the new school of
Adhvaryus was founded. The name given to this school
is Va^asaneyins, its origin being ascribed to Yi^;^avalkya
Vd^asaneya. The result of this new redaction of the
Ya^s texts was the formation of a Sa;;zhit4, or collection
of mantras, and a Brahma//a. This re-arrangement was
doubtless undertaken in imitation of the texts of the Hotr^
priests, who had a Brihma^'^a ^ of their own, while their
sacrificial prayers formed part of the i^2k-sa;^hita. Indeed,
the Taittiriyas themselves became impressed with the
desirability of having a Brihma^^a of their own, — and
attained their object by the simple, if rather awkward,
expedient of applying that designation to an appendage
to their Sa/;ihit^, which exhibits the same mixture of
mantra and brdhma;^a as the older work. They also
incorporated a portion of the KiZ/zaka text into their
Brdhma;2a and its supplement, the Taittiriyira^»/yaka. Of
all the schools of the old Ya^us those of the Taittiriyas
seem to have attracted by far the greatest number of
adherents ; and in southern India their texts have continued
pre-eminently the subject of study till the present day. In
northern India, on the other hand, they have been largely
superseded by their later rivals. On account of the lucid
arrangement of their sacred texts, the Vd^asaneyins called
them the White (i*ukla) Ya^r-veda ; the term of Black or
Dark (kmh^m) Ya^ur-veda being, for the opposite reason,
applied to the texts of the older schools. In later times, an
absurd story was invented (doubtless by followers of the
White Ya^us), in which the origin of the name Taittiriya is
connected with the word tittiri^, in the sense of ‘ partridge."

^ It hus come down to us ki two different recensions, the Aitareyaand the
KaushJtaki (or -S'Mkh^ana) Brahmawa.

^ Professor Weber, however, thinks there may be some reason for this deri-
vation ; the name of Taittiriya having perhaps been applied to this school on
account of the motley (partridge-like) character of its texts. According to the
story alluded to, Ya^avalkya, having been taught the old Ya^s texts by Yai-
jramplyana, incurred the displeasure of his teacher, and was forced by him to
disgorge the sacred science which, on falling to the ground, became soiled

XXVIU

5'ATAPATHA-BRAHMAiV'A.

The Brdhma; 2 a of the V^^asaneyins bears the name of
5atapatha, that is, the Br^hma;?a " of a hundred paths/
because it consists of a hundred lectures (adhy^yas). Both
the V^asaneyi-sa^hit^ and the ^’atapatha-br^hma^a have
come down to us in two different recensions, those of the
Mddhyandina and the Kaj^va schools. Of the latter recen-
sion of the Brdhma^a, however, three books out of seventeen
are wanting in the European libraries and have, as far as I
know, not yet been discovered in India. The M^dhyandina
text both of the Sa^hiti and the Brihma;za has been edited
by Professor Weber; the former with ^ the various readings
of the Ka«va recension. To the same scholar we owe a
German translation of the first adhydya of the first ki;^^a ^ ;
and he has, moreover, subjected the entire accessible litera-
ture of the White Ya^ur-veda — with the exception of the
K^nvsi text of the Br^hma^^a — to a careful examination,
and has extracted from it all that seems calculated to
throw light on its history, so that in this respect little re-
mains to those who come after him but to state the results
of his enquiries. Professor Max Miiller, in his History of
Ancient Sanskrit Literature, has also fully discussed the ques-
tions regarding the date and authorship of these texts, and
has done much to clear up what was obscure in their rela-
tions to the older Ya^us texts and to Vedic literatui'e gene-
rally. Many points, however, still remain doubtful ; and,
above all, opinions are as divided as ever regarding the
approximate date of the teacher with whose name tradition
connects the origin of the modern school of the Adhvaryus.

The schools of the V^asaneyins are stated to have been
either fifteen or seventeen ; and their names are given,
though with considerable variations, in different works. No
distinct traces, however, have as yet been discovered of any
recensions besides the two already referred to. As regards
the names of these two, — the Mddhyandina and K^^va, —
the latter is the name of one of the chief families of iffshis

(hence Black Y a^s) , and was picked up by Y %^avaikya’s condisciples, who bad
assumed the form of partridges. This story seems first to occur in the Furdwas;
see Wilson^s translation of the Vishwu Furawa(ed, Hall), III, p. 54. Fdwini (IV, 3 ,
102) and Fata^^li only know of the Taittiriya texts as ‘ promulgated by Tittiri.’

* Zeitsch. der D. M. G.,1V , p. 289 seq. ; reprinted in Indische Streifen I,p. 31 seq.

INTRODUCTION.

XXIX

of the i?zk-sa^hiti ; and certain orthoepic peculiarities of
the YsLgus texts of the Kinvas would seem to favour the
assumption of a connection of this school with the redac-
tion of the J?zk. The name of the Midhyandinas, literally
‘ meridional,’ on the other hand, does not occur in the older
literature. Nor can we draw any definite conclusions, as
to the probable date of their recension, from Lassen’s
identification of this name with the Mavdiadii/oi, mentioned
by Megasthenes (as quoted by Arrian) as a people on the
banks of a tributary of the Ganges ; or from Professor
Weber’s conjecture that the Midhyandina school may have
taken its origin among that people.

The Midhyandina text of the 5 atapatha is divided into
fourteen books (k^nda). For several reasons, however,
some of these books have to be assigned to a later period
than the others. In the first place, the twelfth k^^da is
called madhyama, ‘the middle one;’ a fact which in itself
would suggest the idea that, at the time when this nomen-
clature was adopted, the last five books (or perhaps books
11-13) were regarded as a separate portion of the work^.
Besides, Pataw^ali, in a kiriki or memorial couplet to
IV, 5^, do, mentions the words shash/ipatha (‘consisting
of sixty paths’) and j’atapatha, with the view of forming
derivative nouns from them, in the sense of one who studies
such works. Now, as the first nine books of the 6^atapatha,
in the M^dhyandina text, consist of sixty adhyayas, it
was suggested by Professor Weber that it was probably
this very portion of the work to which Patawgali applied
the term ‘ shashripatha,’ and that consequently the first
nine books were at that time considered as, in some sense,
a distinct work and were studied as such. This conjecture
has been generally accepted. There is indeed a possibility
that Patai^ali may have been acquainted with some other

^ The KSwva text is divided into seventeen books. Ka^das 1 2-15 correspond
to Mldhyandina 10-13 ; and Unda 16, which treats o the Pravargya ceremony,
corresponds to the first three adhyayas of the last kS.uda of the Madhyandinas.
Thus, in the Ktwva recension the fourteenth called *madhyama,' is the

middle one of kindas 1 2-16 ; the seventeenth ka«^a, or Brzhadarawyaka, being
apparently considered as a supplement. Perhaps this division is more original
than that of the Midhyandinas.

XXX

^’ATAPATHA-BRAHMAiV'A.

recension of the Brihma^^a of the V^asaneyins which
consisted of only forty adhydyas ; but even in that case the
latter would in all probability correspond to the first nine
books of the Madhyandina text. As regards the
recension, we are unfortunately not yet able, owing to the
want of some of its kandas, to determine its exact extent ;
and have to rely on a list added by a scribe on the front
page of one of the ka;2^as in the Oxford MS.^, according
to which that text consists of T04 adhydyas. Still further
evidence regarding the mutual relations of the several
portions of our Brdhma^^a is contained in a passage of the
Mahdbhdrata (XII, 11739), where Yd^;^avalkya relates
that, at the inspiration of the Sun, he composed (>^akre)
the ^atapatha, including^ the Rahasya (mystery), the
Sa?;2graha (epitome), and the Parmsh/a .(supplement).
Now the tenth book is really called Agni-rahasya ; while
the eleventh contains a kind of summary of the preceding
ritual; and kd;2^as 12-14 treat of various other subjects.
This relation between the first nine and the remaining five
books is also fully borne out by internal evidence, as well
as by a comparison with the Vi^asaneyi-samhitL The
latter consists of forty adhydyas, the first eighteen of which
contain the formulas of the ordinary sacrifices — the Havir-
ya^^as and Soma-sacrifice — and correspond to the first nine
books of the S'atapatha-brahma^iJa. The succeeding adhyd-
yas have been clearly shown by Professor Weber ^ to be
later additions. As a rule only those formulas which are
contained in the first eighteen adhydyas are found in the
Taittiriya-sa;whitd ; while those of the later adhydyas are
given in the Taittiriya-brahma/^a.

At the end of the 5 atapatha the White Ya^us is said to
have been promulgated (d-khya) by Yd^^Savalkya Vd^asa-
neya. Now the name of this teacher is indeed more fre-
quently met with in the Brdhma;^a than that of any other;

The accuracy of this list cannot be relied, upon, as several mistakes occur in
the number of kaw^fikas there given. It is, however, unlikely that the scribe
should have committed any mistake regarding the number of adhyayas.

^ Literally ‘ together with the rahasya (sarahasyam),’ (See,

® History of Indian Literature, p. 107 seq.

INTRODUCTION.

XXXI

especially in some of the later books where his professional
connection with G^anaka, king of Videha, and his skill in
theological disputations are favourite topics. As regards
the earlier portion of the work, however, it is a remarkable
fact that, while in the first five books Y^^^avalkya's opinion
is frequently recorded as authoritative \ he is not once men-
tioned in the four succeeding k^nda.s (6-9). The teacher
whose opinion is most frequently referred to in these
books, is S^ndilysi, This disagreement in respect of doc-
trinal authorities, coupled with unmistakable differences ^
stylistic as well as geographical and mythological, can
scarcely be accounted for otherwise than by the assumption
of a difference of authorship or original redaction. Now
the subject with which these four kindsiS are chiefly con-
cerned, is the agni/feayana, or construction of the sacred
fire-altar. For reasons urged by Professor Weber, it would
appear not improbable that this part of the ceremonial was
specially cultivated in the north-western districts ; and
since the geographical allusions in these four kknddis chiefly
point to that part of India, while those of the other books
refer almost exclusively to the regions along the Ganges
and Jumna, we may infer from this that the fire- ritual,
adopted by the Va^asaneyins at the time of the first redac-
tion of their texts — that is, of the first nine ka;/^as, as far
as the Brdhmai^a is concerned — had been settled in the
north-west of India.

Here, however, we meet with another difficulty. The
tenth book, or Agnirahasya, deals with the same subject as
the preceding four ki^z^as ; and here also Sa7z<^ilya figures
as the chief authority, while no mention is made of Y^^^a-
valkya. Moreover, at the end of that kkndd.^ a list of
teachers is given in which the transmission of the sacri-
ficial science (either in its entirety, or only as regards the
fire-ritual) is traced from a teacher Tura Kava.sheya
—who is said to have received it from the god Pra^ipati —
downwards, through two intermediate teachers, to Skndi-

^ See, however, Siit Br. II, 5, i, 2-3, where Y%'^avalkya's opinion is
referred to as being contrary to the Rig-veda.

* See Weber, Ind. Stud. XIII, p. 266 seq.

XXXll

^ATAPATHA-BRlHMAiVA.

iya; and from thence, through six intermediate teachers, to
6'a^/tvi-putra. Tura Kavasheya is referred to in another
passage of the tenth ka;^^a (X, 6, 5, 9) as having built a
fire-altar^ to the gods at Karoti; and in the Aitareya-brah-
tnam he is mentioned as the high-priest who officiated at
the inauguration-ceremony of king (?aname^aya Pdri-
kshita, renowned in epic legend. From these indications
we may, it seems to me, take it for certain that Tura
Kavasheya and Sa-^dilya. (the latter of whom is also
held in high repute by the ir/2andogas or Saman-priests)
were regarded by the Va^asaneyins as the chief arrangers,
if not the originators, of the fire-ritual such as it was
finally adopted by that school. On the other hand, we
saw that the first nine books of the .Satapatha, if their
identification with Pataj^galfs " shashripatha ! be correct,
must have been regarded as, in some particular sense, a
complete work. Now this combination of the fire-ritual
in k^ndas 6-9 with the complete exposition of the Havir-
ya^^a and Soma-sacrifice, contained in the first five books,
would seem to presuppose some kind of compromise be-
tween the two schools recognising Ya^wavalkya and Scl;2-
dilya. respectively as their chief authority. What, then, are
we to understand to be the exact relations between the later
k^ndsLS, especially the tenth, and the earlier portion of the
work ? We do not, and could not, meet with such a term
as ^ y6atv^ri^.fat-patha,’or work of forty paths, as applying
to the last five ka/idas of the vSatapatha; their nature was
too well understood for that, as we see from the passage of
the Mahabhdrata, above referred to. The list of teachers
at the end of the tenth kA/zda shows no sign of any amal-
gamation of the two schools up to the time of Si'^^ivi-
putra, the last teacher mentioned in it: with one exception,
it belongs exclusively to the S^/idilya school. It contains,
however, an additional remark to the effect that from
Sa?;2^ivi-putra downward the list is ' identical, —viz. with
some other list. Now this remark can only refer to the
vamsa given at the end of the last k^^^i'a. In this list the

^ The author of this passage would seem to imply, though he does not
exactly express it, that this was the first fire-altar built in the proper way.

INTRODUCTION.

xxxiii

transmission of the science of the Adhvaryus is traced — as far
as human agency is concerned — from Kasyapa Naidhruvi,
through nine teachers^ to Y^^^avalkya, and thence,
through four other teachers, t o S i t v i-p u t r a The only
name which this list has in common with the former one,
previous to Si^^ivl-putra, is that of Kui’ri. According to
the former list, he was the teacher of Si.ndi\yz., who, in his
turn, taught Vitsya But since in the same book (X, 5,
5, i) he is referred to as V^^airavasa, and in the list at the
end of the 5atapatha he is set down as the pupil of Vd^-
xravas, the same teacher is evidently referred to in both
lists ; and if we can at all rely on the authenticity of these
vawj’as, we should have to infer from this coincidence, that
there was already some connection between the two schools
prior to both Yci^^avalkya and .Siw^ilya.

The two lines of teachers meet once more in the name of
S&;«^lvi-putra. In the later list the succession of teachers

^ I here give, side by side, the lists, in inverted order, from Skm^vt-putraL
upwards. For the complete lists, see Max Muller, History of Ancient Sanskrit
Literature, p. 438 seq.

Ead of Book XIV.

58. Aditya.

57. Ambiwl
56. va>fe.

55. Karyapa Naidhruvi.

54. Ailpa Kaxyapa.

53. Harita Kaxyapa.

52. Asita V^rshagawa.

51. <J 5 hvavat Badhyoga.

50. V%TEixravas.

49. Kuxri.

48. Upavexi.

47, Aru#a,

46. Udd^laka (Aruweya).

45. Yi^^avalkya (V^^asaneya).

44. Asuri.

43. AsurRyawa.

4a. Fxixnt'putra (Asuriv^in).

41, Kirxakeyt-pntra.

40. Sim^lvl^putra.

Follow 39 names formed by the addition
of * putra ’ to the mother’s name,
a In the Brihad-arawyaka (K:ai*va) VI, 5,4 the order is Kaxri, Vltsya, Smdilya.

[“]

End of Book X.

(53) Brahman Svayambhu.

(51) Pra^pati.

(50) Tura Kavasheya.

(49) Ya^ava^as R^t^tambayana.

(48) Kuxri.

(47) *Sa«efilya.

(46) Vatsya.

(45) Vamakakshaya«a.

(44) Mahitthi.

(43) Kantsa.

(42) Ma««favya.

(41) Ma^efukayani.

(40) Sa^w^ivi-putra.

(Same as elsewhere.)

XXXIV

^-ATAPATHA-BRA HMAiVA.

is then continued by forty-nine more names — all of them
formed by the addition of ‘ putra ' (son) to the mother s
name— which, it appears, we are to supply in the former
list. According to Professor Max Muller \ ‘ Sd^^H-putra
seems to have united two lines of teachers/ That this must
have been the case, cannot be doubted, provided, of course,
that the VRmssiS are trustworthy Nay, I should even be
inclined to assign to the time of Siw^ivi-putra the final
adjustment of the ritual and its dogmatic exposition such
as we find them in the Shash/ipatha (and the first eighteen
adhyayas of the V%asaneyi-sa^hiti), and consequently
the first redaction of that part of the »Satapatha. Not that
all the matter contained in the latter part of the work must
necessarily be more modern. There can, on the contrary,
be little doubt that much of it is quite as old as anything in
the earlier books; and of the Madhukd;^^/a, which forms
part of the Brfhad-araj^yaka in the last book, we know at
any rate, from a reference to the Madhu-brclhma^a in the
fourth k^ndsL, that some such tract existed at that time.
But such matter as, for some reason or other, was not
included in the systematic exposition of the ceremonial,
would naturally be in a less settled condition and more
liable to modifications and additions.

According to th^.two lists, Sa;;^^ivi-putra is removed from
S^ndilydL by six intermediate teachers, the three older ^ of
whom are referred to in ka^das 6-9; and from Yi^%a-

* History of Ancient Sanskrit Literature, p. 437.

® Professor Weber, Ind. Stud. II, 201 note, expresses his conviction that
' the vumsas are, on the whole, quite authentic ; though they do not of course
belong to the text, but are later additions ; judging from the great number of
names, some yamsas must have been added at a very late time.’ It seems to
me, however, that if the vamsas are at all authentic — and I see no reason for
doubt as far as the two lists above referred to are concerned — we have rather to
assume that the lists were kept from early times and gradually added to. On
the other hand, little can be made of the two vamsas at the end of the Madhu
and Y^-^avalkiya k^ifas. They look rather like attempts—and very unsuc-
cessful ones — at throwing several independent lists into one.

® Viz., Vatsya IX, 5, 1 , 62 ; VHmakakshtyawa VII, t , a , 1 1 ; Mlhitthi VI,
2, 2, 10 ; VIII, 6,1 , 16 seq. ; IX, 5, 1, 57. Not mentioned are Kautsa, Mtw-
davyay and Ma;/ii(iktyani. A Mandavya occurs in the twelfth book of the

Mahlbh^rata, as a contemporary of 6^anaka and Y%:«avalkya.

INTRODUCTION.

XXXV

valkya by four intermediate teachers, the first of whom
(Asuri) ^ is repeatedly quoted in the second (and once each
in the first, fourth, and fourteenth) k^;2^as. Although these
indications do not, of course, supply more than a terminus
a quo for the final settlement of this part of the work, they
would nevertheless seem to favour the supposition that the
combination of the fire-ritual with the sacrificial system
cannot have taken place at a time far removed from that
of Si^^ivi-putra. The custom of forming metronymics by
means of ‘ putra ’ is of some interest. It first shows itself
in the predecessor of Si^^ivi-putra's teacher in the Ykgnz,-
valkya line, and continues from thence down to the very
end of the va^ia. Unfortunately, however, we have no
means of ascertaining whether this custom had already
been commonly practised, in certain localities, before that
time, or whether, as seems to me more probable, it was
a fashion of recent date. If the latter alternative could be
proved, it might help to settle the chronological relations
between Y^^wavalkya and Pimni, since it would appear
from Vkn. IV, i, 159 ^ (and VI, i, 13), that the great gram-
marian was well acquainted, not only with the practice of
forming metronymics of this kind, but also with that of
forming patronymics from such metronymics.

The relative date of Vknim and Y^«avalkya has been
discussed more than once by Sanskrit scholars^; but no
agreement has as yet been come to on what Goldstiicker
justly called ‘ one of the most important problems of
Sanskrit literature.’ The chief difficulty of this problem
lies in the ambiguity of Katyiyana’s well-known v^rttika
to Vkn, IV, 3, 105. According to P^^ini’s rule the names

1 He is also the ^*shi of S. Ill, 37.

® This rule, which applies to the people of the north, is not explained in the
Mahdbhdshya. The Kslrikd Vwtti gives the patronymics of Gdrgtputra and
Vatsiputra, both of whom occur in our va^wra. It is worthy of remark that
Kavasha Ailhsha, who is mentioned in Ait Br. II, 19, and to whom the hymns
Rig-vedaX, 30-34 are ascribed, is called Kavasha Aildshtputra in the Kd/^aka
35, 7. Cf. Weber, Ind. Stud. Ill, pp. 459, 157, 485.

® See especially Max Muller, History of Ancient Sanskrit Literature, p. 360
seq ; Goldstiicker, Pt«ini, p. 132 seq. ; Weber, Ind. Stud. V, 65 seq. ; XIII, 443 ;
Buhler, Sacred Laws of the Aryas, I, p. xxxix note.

C 2

XXXVl

^ATAPATHA-BRAHMAiV^A.

of Brkhxmms and Kalpas proclaimed by old (sages) are
formed by the addition of the affix in (to the sages' names).
As instances of Brihma^^as, the names of which are formed
in this way, the Ka,fika V^rftti gives Bh411avina>^ (proclaimed
by Bhallu), 6'atyayanina>5, Aitareyi^a/^. In accordance
with this rule the texts of the White Ya^us are called
V%*asaneyina-^. This name does not, however, occur in
any of Pa;^ini's rules, but follows only from the word
‘va^asaneya' being included in the ga^^a ^i-aunakidi’ to
Pa;^. IV, 3 , lod ; and since we have no evidence as to
whether any of the words in a ga;^a except the first really
belong to Timni, it must remain doubtful whether or not
he knew of the existence of the school known by that
name. Katyayana’s virttika runs thus : ‘ Among the
Br^hma; 2 as and Kalpas proclaimed by the old, there is
an exception in regard to Yi^^avalkya and others, on
account of contemporaneousness: hence (Y^^^avalkya's
Brdhma; 2 as are called, not Y^^^avalkinay?^, but) Yd^^a-
valkani Brdhma^^dni ; Saulabhani B/ The question, then,
is, Does Kitydyana mean to say that the BrAhma^as
proclaimed by Yd^^avalkya do not fall under this rule,
because he was contemporary with Pi;zini, — and therefore
not an old sage in the sense of the rule, — oi*, that those
works should have .been excepted by Pacini from his rule,
because they are of the same age as those (old) Brahma/^as
to which the rule applies ? The former alternative was the
one generally accepted, until the late Professor Goldstucker
made known the text of Pata%*ali’s and Kaiya/a's com-
ments ^ on this varttika. He showed that Kaiya/a, at
least, clearly interprets it in the sense that Pd^^ini should
have excepted works like the Yd^'«avalkdni Brdhma^zdni,
since they, too (a pi), are of the same age as the 5dtyd-
yanina^ and others. The Mahdbhashya, on the other hand,
is not quite so explicit. It merely says that the Yd^^avalkdni
Brahma^ani &c. ought to have been excepted, because
they, too (api), are of the same age. Goldstucker naturally
toqk this explanation to convey the same meaning as that
of Kaiya^a. This view was, however, controverted by

Fawini, p. 138.

INTRODUCTION.

XXXVll

Professor Weber in his review of GoldstiickePs ‘Pa;2ini.’
The interpretation of the varttika adopted in the Ki^-ikd
Yrittl — according to which P^j^infs rule does not apply to
those works, because Yci^/^avalkya and others are not old
authorities in the sense of P^ninVs rule — is likewise rejected
by him, since in that case Kityiyana’s exception would be
no exception at all. On the other hand, Professor Weber
thinks that, if we accept Kaiya/a's interpretation, Kitya-
yana’s additional remark ‘ on account of contemporaneous-
ness^ would be entirely superfluous. He, therefore, pro-
poses, in the passage of the Mahibhishya, to take ‘ api’ in
the sense of ‘ even/ and to interpret the passage thus ^ :
‘Among the Brdhma^^as and Kalpas proclaimed by the
ancients, Panini ought to have made an exception in regard
to Y^^«avalkya &c., because the Brahma^^as and Kalpas
proclaimed by them, though indeed going back to ancient
(sages), are nevertheless contemporaneous (with Pi^^ini him-
self).’ This rather paradoxical argumentation, on the part
of Pata^^ali, would have to be understood to mean, that
the Y^^^avalkini Brihma^^ani and similar works, though
ascribed to old authorities, are in reality modern productions ;
or — if we may venture to express it in somewhat different
words — Pd^ini ought to have made an exception in regard
to works which, in point of fact, are no exception at all. Now,
if this be the correct interpretation, I can only say this —
that, had Pata^^li been anxious to conceal his real meaning,
he could scarcely have done so more effectually than by
choosing words which, at first sight, look as clear as day.

Professor Biihler^, who has recently touched upon this
controversy, sides with Kaiya/a and Goldstucker; and I,
too, can take no other view. But, like him, I see no
necessity for accepting the inferences which Goldstucker
has drawn from this varttika, viz. that we have to assume
so long an interval between P^mni and K^tyiyana, that
authors, whom Kitydyana considered as far older than
Pkniniy were in reality his contemporaries. This assumption,
surely, would involve a degree of ignorance, on the part of

A ind. Stud. V, 68 seq. ; XIII, 445.

* Sacred Laws of the Aryas, I, p. xxxix note.

XXXVIU

^ATAPATHA-BRAHMAiV'A.

Kitydyana, regarding the age of Pimni, such as would seem
altogether unaccountable. The weakness of Goldstucker s
argument lies in his identification of the Y%»avalkdni
Brdhma;zdni with the Brdhma;^a of the Vd^saneyins, With
Professor Weber I believe that Pd/^ini was perfectly well
acquainted with the term ‘ Vd^asaneyina> 5 / but saw no
occasion for specially mentioning it in his rules. Surely, if
his silence could possibly have been construed into an act
of negligence, Kdtydyana, who was so intimately connected
with the White Ya^us that, on Goldstiicker’s own showing,
he composed the Vd^saneyi-prdtudkhya before he wrote
his vdrttikas, would have been the first to notice it. The
Yd^^avalkdni Brdhma^zdni, in their relation to the sacred
canon of the school, seem to me to stand somewhat on a par
with the‘Tittirkaproktd/^jlokd>?:^,* which, in Pata^alfstime,
were excluded from the term ‘Taittiriyd/ 4 ' as uncanonical,
and which Professor Weber would identify, perhaps rightly,
with sonje portions of the Taittiriydra^^yaka. Both kinds
of tracts probably belong to the last floating materials of
Adhvaryu tradition, which had not yet been incorporated
with the canon. Whether or not the Yd^^avalkdni Brdh-
ma^dni form part of the text of the 5 atapatha which has
come down to us, and what exact portions of that text we
have to understand by this designation, must remain un-
certain for the present. Most probably, however, we have
to look for them to certain portions of the last book (or
books) in which Yd^^avalkya figures so prominently. If
we had a complete copy of the Kd;2va recension, we might
perhaps be in a better position for forming an opinion on
this subject ; for if that version should really turn out to
consist of 104 adhydyas, four of these adhydyas may have
to be considered as a later interpolation; and the fact
might have become obscured in the Mddhyandina recension
by a different division of the text^. But, however this may

^ Mah^bhlshya on IV, 2, 66 ; 3, 104.

* Possibly, liowever, this redundancy may have been caused by the insertion of
the third or uddhari-k^ifa, consisting of i to which there seems to be

nothing corresponding in the Mddhyandina text. We have no MS. of this parti-
cular kd«^a. I may also menticSn that, while in the first (or second Kd«va) ,

the Mddhyandinas count9, and the Kdwvas 8 adhydyas, -~in the fourth kdw^fa (or

INTRODUCTION.

XXXIX

be, it appears to me quite intelligible why such portions
should have been considered as of equal age to the body
of the work ; in fact they would probably go back to about
the same time as some of the earlier portions ; only that,
owing to a longer state of uncertain transmission, they may
have been more liable to changes and additions. If these
tracts are not mentioned by Pacini, it may be an accidental
omission on his part, or he may not have been aware of
their existence, for geographical or other reasons : we can
hardly expect Vtmni to have been so intimately acquainted
with the Ys^us texts as Kityayana. As regards the dates
of Katy^yana and Pata^^ali, I accept with Professor Biihler
and others, as by far the most probable, the fourth and the
middle of the second century B.C. respectively.

Under the title of V-i^asaneyaka, the vSatapatha-br^h-
ma^a is quoted once in Ld^yiyana’s ^rauta-siltra IV, 12,
1 2 ; but I have not been able to find the passage either in
the Midh)^andina text or in that part of the Kiwa text
which I have hitherto had at my disposal, viz. kindsis I,
II, IV-VII (K^:^va). Far more frequently the work is
quoted, either as V^^asaneyaka or as V%-asaneyi-br^hma;2a,
by Apastamba, both in his 5rauta and his Dharma-sutras-
On comparing one of these quotations in the Dharma-
sfltras (I, 4, 12, 3) with the corresponding passage in the
Madhyandina recension. Professor Biihler found that ‘its
wording possessed just sufficient resemblance to allow us
to identify the passage which Apastamba meant, but dif-
fered from the 5 atapatha-brdhma« 5 a in many details^.’
From this he naturally inferred that Apastamba probably
took his quotations from the KAnva. recension. Now,
although I have not been able to compare this particular
passage with the Ki^ivsi text^, I have done so regarding
a number of other passages quoted from Apastamba in
Karka’s commentary on the Kdtlya-Srauta-sfitra. The
result was that in no single case did Apastamba’s quota-
tions agree with the corresponding passages in the Ka;2va,

fifth Ka«va) , on the other hand, the K^wvas have 8, instead of 6 adhy^yas ; and
in the fifth kknda (pi sixth and seventh Kawvas) they have together 7, instead
of 5 adhyayas.

^ Biihler, loc. cvt. p. xxv. * The passage occurs in Madhyandina XI, 5, 6, 3.

xl

^^AtAPATHA-BRAHMAiV^A.

any more than they did with those of the M^dhyandina
text\ In some cases they came nearer to the one text,
in others to the other. To several quotations, again, I could
find nothing corresponding in either text. Now, supposing
the quotations, as given by Karka, to be on the whole
correct, there seem to be only two ways of accounting for
these discrepancies, viz. either Apastamba did not mean to
quote the passages literally, but only to give the substance
of thpm ; or he had a third recension of the 6'atapatha before
him. While some passages would seem to be in favour of the
former alternative, others would scarcely admit of this expla-
nation. This question, however, requiresfurtherinvestigation,
before it can be definitely settled. In connection with this
question the fact will also have to be taken into account, that
Katydyana, in composing his Vd^saneyi-prdtirakhya, seems
to have had before him a different recension of the Sa/«hitd,
from those of the KAnva, and Mddhyandina schools^.

Professor Biihler appears to be inclined to place Apa-
stamba somewhere about the fifth century B.C. ; and though
probably he himself does not consider the reasons he adduces
as conclusive, they seem at any rate to show that that writer
cannot have lived later than the third century B.C, From

^ I select a few passages : —

1. Ap. (EILty. VPL, I, 36}. pragraz/wasya inadhyama«* tlabhya

^patlti v%asaneyakam.

Madhy. Ill, i, i, ii. sa pdrvSrdhya^w abhipadyaitad ya^r Sha.

K^valV, I, I, 7. yasau varshish/M pfirvardhe sdlasthdwS bhav^ti
abhipadya ^pati.

3. Ap, (Kity. V, 3, 6 ). atripi mesha»» ^ mesht/w Jka. karotiti v^asaneyakam.
MSdhy. IP, 5, 2, 15. tatrapi mesh^w y&i meshtw kurvanti.

Ka«va I, 5, I, 13. mesha»* hi vS api meshf»? ksi kurvanti.

3. Ap. (Katy. yil, 2,34). (vrftrasya kaninikaslti tfaikakudena?«^enankte) yadi

traikaduka^w nadhigai/S> 4 ed yenaiya ken^^en^yj^ti vS^saneyakam.

Madhy. Ill, I, 3, 13 . (traikadukam bhavati ; yatra va indro vrftram shams

tasya yad akshy astt taw giriw trikakudam akarot ) yadi traikakudaw

na vinded apy atraikakudam eva syat samant hy evd^anasya bandhuta.
Ka«va IV, i, 3, 10. (tat traikakudaw sydt; yatra vS. indro vritrana ahaws
tasya ha y^ kantnakasa yak yJakshus tarn etaw giriw ^ak^ra trikakudaw ;
sa yat traikakudam bhavati ^akshushy evaitak iakshur dadhM) ; yadi
traikakudaw na vinded api yad eva ki^^^a syat.

4. Ap. (Kity. VII, 3, 38), ilsh«!slie«a pradakshiwaw riro vesh/ayata iti vS^sa-

neyakam.

Midhy.III, 3, i, 16-17:^ sa proimite.

Khtya IV, 2, i, 11-13. athaina^* prQr«oti,-.-sa prorifoti.

J See Weber, Ind. Stud. IV, p. 69.

INTRODUCTION.

xli

the fact that ^'vetaketu, the son of Udddlaka Aru^^i. the
reputed teacher (and rivaP) of Yd^wavalkya, is counted
by Apastamba among the Avaras or moderns, Dr. Bxihler
infers that the promulgator of the White Ya^us cannot
have preceded Apastamba ‘by a longer interval than, at
the utmost, two or three hundred years.’ That the two
authors may not have been separated from each other by
a longer interval seems likely enough ; but, on the other
hand, Apastamba, by his remark, pays no very great com-
pliment to the inspired texts of his own school, since Aru;^a
Aupave^i, the grandfather of Svetaketu Aru^zeya, is twice
referred to in the Taittiriya-sa^hit^^.

The geographical and ethnical allusions contained in
the .Satapatha-brdhma^a have been carefully collected by
Professor Weber With the exception of those in kkndsiS
6-10, as I have already remarked, they point almost
exclusively to the regions along the Ganges and Jumna.
In the legend about Videgha Mathava^, and his Purohita
Gotama Rdhtiga/^a, tradition seems to have preserved
a reminiscence of the eastward spread of Brihmanical
civilisation. Among the peoples that occupied those
regions, a prominent position is assigned in the 5atapatha
to the closely-allied Kuru-Pa«Mlas. The Kurus occupied
the districts between the Jumna and Ganges— the so-
called Madhyadej:a or middle country — and the Pa«-
y^dlas bordered on them towards the south-east. According
to Sdit Br. XIII, 5 , 4, 7 , thfe Pa^^fedlas were in olden times
called Krivi ; and a tribe of this name is evidently referred
to in Rig-veda VIII' ao, 24; {22, 12)^, in connection with the
rivers Sindhu and Asikni. The Kurus, on the other hand, are
not directly referred to in theT^^k ; but a king Kurujrava;^a,
(glory 'of the Kurus, V and ^ patron with the epithet
Kauray^?2a are mentioned in the hymns. In Aitar. Br.
VIII, 14, the Uttara (northern) Kurus, together with the
Uttara-Madras, are said to dwell beyond the Himilaya.

^ See Bnh. Ar. 3, 5, wliere he is defeated by Y%^ayalkya in disputation.

2 Taitt. S. yi, I, 9, 2 ; 4, 5, I. * Ind. Stud. I, 187 seq.

* See the present volume, p. 104, with note. It would have been safer to give
the name as Videgha Mlithava, instead of M^thava the Videgha.

® See Ludwig, Rig-veda III, p. 305 ; Zimmer, Altindisches Leben, p. 103.

xlii

^ATAPATHA-BRAHMAi^TA.

From these indications Professor Zimmer infers that, in
the times of the hymns, the Kurus and Krivis— whose names
evidently are merely variations of the same word — may
have lived together in the valleys of K^i'mir, on the upper
Indus ; and he also offers the ingenious conjecture, that
we may have to look for the Kuru-Krivis in the twin-
people of the Vaikar;/au, mentioned in Rig-veda VII, i8, 1 1.
The names of the principal teachers of the vSatapatha mark
them as belonging to the land of the Kuru-Pa«Mlas ; and
as in I, 7, 2, 8, preference is given to a certain sacrificial
practice on the ground that it is the one obtaining among
these peoples, it seems highly probable that the redaction
of the work, or at least of the older portion of it, took
place among the Kuru-Pa«Mlas A prince^ of Pa«-
Hla, Pravihaj^^a 6^aivali, is mentioned XIV, 9, i, i, in
connection with Y^^^avalkya’s teacher, Uddilaka Aru^iji.

East of the Madhyade^a, we meet with another con-
federacy of kindred peoples, of hardly less importance than
the Kuru-Pa«i^las, at the time of the redaction of the
Br^hma«a, viz. the Kosala-Videhas. In the legend above
referred to they are said to be the descendants of Videgha
Mdthava, and to be separated from each other by the
river Saddnird (either the modern Ga;2<3^aki or Karatoyd),
The country of the Videhas, the eastern branch of this
allied people, corresponding to the modern Tirhut or
Puraniya, formed in those days the extreme east of the
land of the Aryas. In the later books of the i'atapatha,
king ^ranaka of Videha appears as one of the principal
promoters of the Brdhmanical religion, and especially as the
patron of Yd^^avalkya. In XI, 6, a, i, G^anaka is repre-

^ The passage III, 3, 3, 15, where the Kurii-Pa^>^alas are apparently placed
in the north— in direct contradiction to XI, 4, i, i, where they are placed in
opposition to the Northerners (udtiya^) — seems to go a-gainst this supposition.
Professor Weber, Ind. Stud. 1 , 191, tries to get over this dijQficulty by translating
Kurupa^HlatrS. by ‘ as among the Kuru-Pa^/^las,' instead of * among the Kum-
Pa^-^alas ; ’ so that the meaning of the passage would be that * the same
language is spoken in the northern region, as among the Kuru-PaiSiltlas.’ Unfor-
tunately, however, the K^va text of the passage is not favourable to this
inti^rpretation. It runs as follows (K. IV. 3, 3, 10) udty^ini pathyayd svastya
vag vai pathyS. svastis tasmad atrottarahai vtg vadatitydhu^ kurupa^Hleshu
kurumah^visheshv ity etsim hi tayS. dissLm prdj^nann eshi hi tasyd dik pra^dtE.

He is styled r%anyabandhu in A'Mndogyop. V, 3, 5.

INTRODUCTION.

xliii

sented as meeting, apparently for the first time, with
Jfvetaketu Aru;»^eya, Somamshma Sdtyaya^//i, and YA£'na.-‘
valkya, while they were travelling (dhdvayadbhi/^). Probably
we are to understand by this that these divines had then
come from the west to visit the Videha country. A con-
siderable portion of the Br/haddra^yaka deals with learned
disputations which Yd^^avalkya was supposed to have
held at (kanaka’s court with divers sages and with the king
himself. In Brih. Ar. II, i, i (and Kaush. Up. IV, i)
6 ^anaka’s fame as the patron of Brahmanical sages is said
to have aroused the jealousy of his contemporary, A^ta-
jatru, king of the Kd^is The name G^anaka is also in-
teresting on account of its being borne likewise by the
father of Sita, the wife of R4ma. Unfortunately, however,
there is not sufficient evidence to show that the two kings
are identical. With the legend of the other great epic, the
G'atapatha offers more points of contact ; but on this
subject also no definite results have as yet been obtained,
it being still doubtful whether the internecine strife between
the royal houses of the Kurus and Paj^Hlas which, according
to the late Professor Lassen, forms the central fact of the
legend of the Mahdbhdrata, had not yet taken place at the
time of the 5atapatha-brihma;^a, or whether it was already
a thing of the past In the Mahabhdrata, 1, 4723 , Tkndu, in
speaking to his wife Kunti, mentions .Svetaketu, the son of
the Maharshi Uddalaka, as having lived ‘not long ago^.’

As regards the two recensions of the 5atapatha-brdh-
ma?«a, this is hardly the place to enter into any detailed
discussion of their mutual relations. Nor is my acquaint-
ance with the K^^va text as yet sufficiently extensive to
do justice to this important question. I intend, however,
to publish before long a number of extracts from several
of this recension, ^ — Including the text of all the

^ They occupied the country about the modem Benares (KSri).

* Dhntartsh/ra VaUitravJrya, whose sons and nephews form the chief par ties
of this great feud, is mentioned in the K^> 5 aka 10, 6. From this passage — which,
unfortunately, is notiu a very good condition in the Berlin MS.— it would appear
that animosities had then existed between the Kurus and Pa^i^las. It is
doubtful, however, whether this part of the KS/y%aka is older than the bulk of
the .yatapatha. See Weber, Ind. Stud. HI, 469 seq.

< See Weber, lud. Stud. I, 176.

xliv

iyATAPATHA-BRlHMAiNrA.

legends as well as other portions which seemed to .me of
special interest, — from which Sanskrit scholars will be able
to form an opinion regarding the exact nature of the varia-
tions between the two versions. In my notes to the present
translation of the first two k^; 2 ^as, I have considered it
desirable occasionally to notice some of the variae lectiones
of the K^^va, school ; it should, however, be understood
that these readings have been given solely on the authority
of the Oxford MS., for the loan of which I am deeply in-
debted to the liberality of the Curators of the Bodleian
Library. With the aid of the Paris MS., the use of which
has also just been kindly granted to me, I hope soon to be
able to verify these extracts. For most of the k^;^^as,
from the fourth ^ onwards, our materials have been lately
enriched by a copy which Mr. Whitley Stokes has had
made for Professor Weber from a Benares MS.

The various readings of the Ka;^va recension of the
V^^asaneyi-sa;«hit4 have been given in Professor Weber's
edition, at the end of each They may be said to

consist either of mere verbal variations or of additional
mantras. In regard to these readings the Br4hma«a of the
same school exhibits a feature which may have an important
bearing on the textual criticism of the Sa^hit;^. While the
Brahma^^a generally shows the same verbal variations in
the sacrificial t<exts as the Sa^hit^, it, as a rule, takes no
notice whatever of the additional mantras, but agrees in
this respect pretty closely with the Madhyandina text.
Indeed, so far as I am able to judge, the two relations seem
to coincide almost entirely, as far as the subject-matter is
concerned ; the differences, considerable as they sometimes
are, being rather of a grammatical and stylistic nature.
Occasional omissions, which I have hitherto noticed % may
perhaps turn out to be due to the carelessness of scribes.
As regards the additional mantras referred to, they may have
found their way into the Sa^hit^ at the time when the Sfitras

^ Viz. 4-7, 9, lo, 12, 14-17.

» For instance, tHe brilimawas Madhy. 1 , 4, 3 ; H, 3, 2 and 3 ; IV, 5, 10 ; 6, 8
are wanting in the Oxford MS. ; see p. 338, note 3.— In the fourth (fifth Kfiwva)
ka«^a, the Kfiwvas, on the other hand, have two brfihmawas (V, 7, 5; 8, 3, the
latter of which treats of the ad^bhya graha, V%; S. VIII, 47-50) which are not
found in the Mfidhyandina text.

INTRODUCTION.

xlv

were composed ; though, it is true, they do not as a rule appear
in the Kittya-sutra, and no other stltra of the White Ya^us,
as far as I know, has hitherto come to light On the other
hand, as there are also not a few mantras in the Madhyan-
dina Sa^hitd^, which are not noticed in the Brihmai^a of that
school, this question must be left for future investigation.

I have already referred to the connection which seems
to have existed between the Ka;^va school of the White
Ya^us and the redactors of the J^zk-samhitL One of the
chief points of contact between our existing recension of
the Rik and the Kiwa text of the Ya^ir-veda is the use
of the letters / and /k instead of d and dA used by the
Midhyandinas. Besides, the riJks of the Kawa text gene-
rally approach more nearly to the readings of the Rig-veda
than those of the other school. Another, even more inter-
esting, feature which the KA«va recension has in common
with the Rik, is the constant ^ employment of the ordinary
genitive and ablative of feminine bases, where the other
Sa;;2hitds and Brdhmaj^^as generally use the dative ; thus
the KknvdiS read ‘tasyi/^’ instead of ‘tasyai^ (M. I, i, 4, 16);
‘gdyatryd/^’ instead of ^g^yatryai ’ (I, 7, i, i); ‘pnthivyd^’
instead of ‘ prfthivyai ’ (I, % 5, 18) ; ‘ kumbhyi bhastriyi>%'
instead of ‘ kumbhyai bhastriyai ’ (I, i, 7) ; ' stir;>2^yd
vedeA’ instead of ' stir^^^yai vedeA ’ (IV, 2, 5, 3) ; ‘ dhenoA ^
instead of ‘dhenvai' (III, i, 2, ai), &c. Thus the KAnvR text
is in this respect more in accordance with the iffk-sawhiti
than even the Aitareya-brdhma^^a Again, the Ki^^vas
seem to form the dative of feminine i-bases in accordance
with the usual and older practice of the Rik; at least I find
everywhere * dhutaye’ and ‘ guptaye’ (as also in the Atharvan)
instead of ‘dhutyai' and ‘guptyai’ as the Madhyandinas
(and Taittiriyas) read Of minor points of grammatical

Professor Weber thinks that the shtra of Vai^vapa, of which mention is
occasionally made in the commentaries on the Kitiya-sutra, may belong to the
White Ya^ns. See History of Indian Literature, p. 142. Professor Biihler,
Sacred Laws, I, p. xxvi, remarks that ‘ Ki«va is considered the author of the
stiU existing Kalpa-satras of the Ka»va schooL^ but I have found no notice of
these sfltras any where.

* That is, in those adhySyas to which the Brahma«a forms a running
commentary.

* I have not met with any exception m the kS.«rfas hitherto examined.

* See Aufrecht, AitBr.p.4a8. ® Seealso the form ‘dhenoi’ mentioned above.

xlvi

5'ATAPATHA-BRiHMAiV’A.

differences may be mentioned the form ‘ nililye/ which
occurs once in the Madhyandina text (I, 3 >

otherwise only found in the Mahibhirata; while the Ki;2va
recension has the periphrastic form (nilaya^ >^akre), which
the Mddhyandina text also offers in the other two cases
(1, 6, 4, 1 ; IV, 1, 3, i) in which the word occurs. On the other
hand, the Ka/^vas seem to read invariably ‘dtmani (dh^ or
where the Madhyandinas have ‘ dtman,’ which is also
(doubtless on metrical grounds) the more usual formation
in the Rig-veda \ Of cases of material differences I can
only at present adduce the passage I, i, 4, la (M.), where the
Madhyandina text is guilty of a, transposition of the second
and third castes, while that of the Kiwas gives them in
the proper order. Though most of these points of differ-
ence between the two schools would seem to tell in favour
of the higher antiquity of the Ki^va text, there will
always be great difficulty in deciding this question, as
it is by no means impossible that these variations are
entirely due to different local or family traditions. In
favour of the latter alternative one or two other points may
be mentioned. The Madhyandina text, as has already
been remarked, offers not a few grammatical and other
differences between the first five and the succeeding four
kinddiSj or, as we may say, between the * Y4^;^avalkya and
the .Sd^^ilya books of the Shash/ipatha. Though I cannot
speak with confidence on this point, as I have not yet
examined the Kd«va text of the 5 ai^ilya ki«</as, I may
refer here to at least two points in which the Ki^vas, in
the Ylj^^avalkya portion, agree with the ^Sa^^lya portion
of the MMhyandina text, viz. the use of the imperfect
(aspardhanta) instead of the perfect (paspndhire) in the
opening clause of legends ; and the frequent employment
of the particle ‘ viva ' in the place of ‘ vai.’

As regards the present translation of the first two ki«^/as,

4 Another curious feature of the Ka»va text is the frequent insertion of an
^ ity uvSia’ in the middle of speeches, much like the colloquial ^ says he.’ As
an instance I may adduce K. IV, 3, 3, 3 (M. Ill, 2, 3, 5) Si hovdid. ’ham eva
VO ya^lam amdmuham iti hov^a yad eva mayi tanv^nll iti mkm ya^Mantara-
gita tenaiva VO ya^am amdmuham iti te mahyaw nu bhtgaw kalpayatety atha
VO praro^ishyata iti tathcti ho-^us, &c. The Ki»vas also insert much

more frequently an Mti* in the middle of speeches.

INTRODUCTION.

xlvii

I need hardly say that I am fully aware of its shortcomings.
My chief endeavour has been to translate as literally as
seemed at all compatible with the English idiom. If, in
consequence of this, many passages should be found to read
somewhat awkwardly, I hope at least that the wish to follow
the original as closely as possible, has not rendered them
unintelligible. Those who have given any attention to the
Brihma?zas and the sacrificial system of the Hindus, know
how difficult the task is, and how easy it is to commit mis-
takes regarding the intricate minutiae of the ceremonial. The
Brihma; 2 as presuppose a full knowledge of the course of
sacrificial performance, and notice only such points as afford
an opportunity for dogmatic and symbolic explanations, or
seem to call for some authoritative decision to guard them
against what were considered as heretical practices. In order
to enable the reader to follow the course of the performance
with something like completeness, I have supplied in my
notes the chief details from Edtydyana’s Kalpa-sutras. That
not a few of these details did not belong to the sacrificial
ceremonial of the 5atapatha, but were the result of later
development, or of an adaptation of sacrificial practices of
other schools, can scarcely be doubted. Dr. Hillebrandt^ is
of opinion that sacrificial manuals, somewhat similar to the
later Prayogas, must have existed as early as the time of
the composition of the Brahma/^as. In the absence of any
direct evidence, speculation on this point can scarcely lead
to any definite results. I may say, however, that it seems
to me quite sufficient to assume that the performance of
sacrifices was taught as a practical art, and that the theoretic
instruction, supplied by the Brihma^^as, was conveyed orally
in connection with such practical performances. That the
latter was the case, is sufficiently evident from the constant
occurrence in the Brdhnia^as of demonstrative pronouns
and particles of a ‘deictic’ force

I have occasionally referred to corresponding passages
of the Taittiriyas : an exhaustive comparison of the two
branches of the Ya^r-veda, however interesting this might
be, lay outside the scope of my notes. A general view of

^ Das Altindisclie Neu- uiid Vollmondsopfer, p. XV.

* See, for instance, .S'at Br. I, 3, i, 7 ; 8, i, 14.

xlviii

JATAPATHA-BRAHMAiVA.

the sacrificial system might be considered desirable in this
place ; but I have found it necessary to defer this part of
my duty as translator to some future opportunity. Those
who desire further information on this point, I may refer
to Professor Weber’s general survey of Hindu sacrifices, in
vols. X and xiii of his Indische Studien. No other scholar
has contributed so much to our knowledge of the sacrificial
ceremonial of the Hindus. I need hardly say that I have
also obtained much useful information from the late Pro-
fessor Haug’s notes to his translation of the Aitareya-
brihmawa, although on many points the practices of modern
.Srotriyas, on which he chiefly relied, are manifestly at vari-
ance with those enjoined by the old ritualistic authorities.
For the first kHwia, I have also been able to avail myself
of Dr. Hillebrandt’s careful exposition of the new and full-
moon sacrifice ; and though I had already worked myself
through that part of the ritual before the appearance of his
treatise^ his constant references to the Sfitras of the Black
Ya^r-veda have been of great assistance to me.

The Brdhma«as and Kalpa-sfitras treat of the so-called
^■rauta or Vaidik sacrifices, requiring for their performance
three sacrificial fires; while the Pika-ya^«as, or simple
oblations of cooked food prepared on the domestic fire, are
dealt with in the Gnhya-sfitras. The present volume con-
tains that portion of the BrAhma«a which deals with the
Havirya^«as — or offerings of milk, butter, rice, barley, and
similar materials — asdistinguished from theanimaland Soma
sacrifices. The new and full-moon offering being considered
as the normal type of an ishri, or simplest form of a com-
plete sacrificial performance, the place of honour is assigned
to it in most texts of the Ya^us ; only points of difference
being generally noted regarding the performance of ishris, as
parts of subsequent sacrifices. In point of time, the Daria-
p{ir?2am^au ought to be preceded — as indeed they are in the
Kd«va text of the Brflhmawa — by the Agnyddhina, or esta-
blishment of a sacred fire on the part of a young householder ;
and by the Agnihotra, or morning and evening libations.

5ATAPATHA-BRAH MAiVA.

first kanda.

THE DAR^'APtTRA^AMASA-ISHT't OR NEW AND
FULL-MOON SACRIFICES.

First AdhyAya. First BrIhmajva.

A. The Vow of Abstinence.

Each of the two half-monthly sacrifices, the regular performance
of which is enjoined on the Brahmamcal householder for a period
of thirty years from the time of his performance of the ceremony of
agny-ddhdna, or setting up of a fire of his own, — according
to some authorities even for the rest of his life — usually occupies
the greater part of two consecutive days. Whilst the first day —
the upavasatha or fast-day — is chiefly taken up with preparatory
rites, such as the sweeping and trimming of the fire-places and
lighting of the fires ; and the formal taking of the vow of absti-
nence (vrata) by the sacrificer and his wife; the second day is
reserved for the main performance of the sacrifice. As to the
exact days of the month appointed for these ceremonies, there
is some difference of opinion among native authorities, some of
them deciding in favour of the last two days of each half of the
lunar month, whilst the generality of ritualistic writers consider the
first day of the half-month — or the first and sixteenth day of the
month respectively — to be the proper time for the main perform-
ance. The personal restrictions involved in the householder's
entering on the vrata include chiefly the abstention from certain
kinds of food, especially meat, and from other carnal pleasures ;
the cutting (optional, according to some) of the beard and hair,
except the crest-lock; the sleeping on the ground in one of the
chief fire-houses; and the observance of silence during the cere-
monies. It was, however, permitted to compress the two-days'
[12] B

2

^'ATAPATHA-BRlHMAiVA.

rites of the Full-moon sacrifice into one single day, in which case
some of these restrictions would of course not be applicable.

The ceremonies begin with the preparation of the sacrificial
iires. [First, the fivefold lustration successively of the Ahavaniya
and Dakshi?2dgni fire-places, to render them fit for receiving the
fire from the Garhapatya or householder's fire, viz. by thrice ^

sweeping the hearths; thrice besmearing them with gomaya;
drawing three lines across them from west to east, or south to
north, with the wooden sword (sphya); removing the dust from
the lines with the thumb and ring-finger; and thrice sprinkling the
lines with waterh] Then the Adhvaryu performs the agny-uddh a-
ra«a, or twice taking out of the fire from the Garhapatya,
and putting it successively on the forepart of the Ahavantya and
Pakshi/zigni hearths. After this takes place the agny-anv^-
dhana, or putting (fuel) on the fires, by either the householder
or the Adhvaryu ; two logs being put on each of the three fires. I

This may be done in three different ways, viz. first on the
Ahavaniya, then on the Girhapatya, and last on the Dakshi«%ni,
in which case the first log is put on by him whilst muttering the
verse Rig-veda X, 128, i (Taitt. S. IV, 7, 14, i), 'Let there be lustre,

O Agni, at my invocations 1 ' <&:c., the second log silently. Or the
first logs are put on with one of the three mystical words ‘bhfir,
bhuva 4 svar' on the Garhapatya, Dakshi^zagni, and Ahavaniya
successively, and the second logs again silently. Or both logs may
be put on silently, the order of fires being in that case the one in
which they originate, viz. Garhapatya, Ahavaniya, and DakshMgni. I

In the afternoon the householder and his wife partake of the
vratopaniya or fast-day food (prepared chiefly of rice, barley,
or mudga beans) with clarified butter; whereupon they take the
yaw in the manner prescribed in the Brahmawa. In the evening,
immediately after sunset, and on the following morning just before
sunrise, the householder has, as usual, to perform the Agnihotra,
a burut-offering of fresh milk, which has to be made by him twice
daily, with certain exceptions, from the Agnyfidh^na to the end
of his life.

I. He who is about to enter on the vow, touches
water whilst standing between the Ahavaniya

^ The statements enclosed in brackets [] are drawn from the
comments and Paddhati on Katy^ana’s ASrauta-sfitra.

^ * I.e. ' he dips his hand into water contained in a vessel,’ SchoL
Kdty. aSt. S. I, io, 14. According to the general rule there given,

I kAjvba, I adhyAya, I brAhmaya, 3.

o

and Girhapatya fires, with his face turned towards
east. The reason why he touches water is, that man
is (sacrificially) impure on account of his speaking
untruth ; and because by that act an internal purifi-
cation (is effected), — for water is indeed (sacrificially)
pure. ‘ After becoming sacrificially pure, I will enter
on the vow,’ thus (he thinks) ; for water is indeed
purifying. ‘ Having become purified through the
purifying one, I will enter on the vow,’ thus (he
thinks, and) this is the reason why he touches
water.

2. Looking towards the (Ahavanlya) fireh he
enters on the vow, with the text (Vh^. S. I, 5 a) :
‘ O Agni, Lord of Vows! I will keep the vow! may
I be equal to it, may I succeed in it ! ’ For Agmi is
Lord of Vows to the gods, and it is to him therefore
that he addresses these words. In the words, ‘ I
will observe the vow ; may I be equal to it ; may
I succeed in it,’ there is nothing that requires
explanation.

3. After the completion (of the sacrifice) he di-
vests himself (of the vow), with the text (V^. S. II,
28 a), ‘ O Agni, Lord of Vows ! I have kept the
vow ; I have been equal to it ; I have succeeded in

the same purificatory act has to be repeated whenever, in the course
of ceremonial performances, a sacrificial formula or prayer has been
used, which is addressed to, or directed against, Rudra, the Ra-
kshas and Asuras, and the Manes ; or one directed against some
specified enemy of the sacrificer with the view of exorcising or
averting the evil influences with which the latter is supposed to be
threatened from that quarter; or lastly, when a touching of one’s
self has taken place, either accidentally or as part of the ceremonial.

^ ‘ Stepping between the GSrhapatya and Dakshi»a fires (apa-
rigni), and standing west of the Ahavantya, with his face turned
eastward and looking at the lire.’ Kfity. Si. S. II, r, ii.

4

^ATAPATHA-BRlHMAiV A.

it ; ’ for he who has attained the completion of the
sacrifice, has indeed been equal to it ; and he who
has attained the completion of the sacrifice, has
succeeded in it. It is in this way that most (sacri-
ficers) will probably enter on the vow ; but one may
also enter on it in the following way.

4. Twofold, verily, is this, there is no third, viz.
truth and untruth. And verily the gods are the
truth, and man is the untruth. Therefore in saying
(Vi/. S. I, 5 b), ‘I now enter from untruth into
truth,’ he passes from the men to the godsh

5. Let him then only speak what is true; for this
vow indeed the gods do keep, that they speak the
truth ; and for this reason they are glorious : glorious
therefore is he who, knowing this, speaks the truth.

6. After the completion (of the sacrifice) he di-
vests himself (of the vow), with the text (Vi/. S. II,
28 b) : ‘Now I am he who I really am.’ For, in
entering upon the vow, he becomes, as it were, non-
human; and as it would not be becoming for him to
say, ‘ I enter from truth into untruth ; ’ and as, in
fact, he now again becomes man, let him there-
fore divest himself (of the vow), with the text :

‘ Now I am he who I really am.’

7. Now then of the eating (or) fasting h And on
this point Ashiiaf/^a Sivayasa, on the one hand,
was of opinion that the vow consisted in fasting. For
assuredly, (he argued,) the gods see through the mind
of man ; they know that, when he enters on this

4 I. e. ‘he obtains a divine body (devatSfariram),' Mahfdh. ;
‘ man’s existence is untruth on account of its perishableness,’ id.

^ The discussion which here follows refers to the evening meal
which the sacrificer is allowed to take after he has performed the
Agnihotra. Cf. E^ty. &. S. II, i, 13.

I kKnDA, I ADHYAya, I BRAHMAiYA, lO.

5

vow, he means to sacrifice to them the next
morning. Therefore all the gods betake them-
selves to his house, and abide by (him or the
^ fires, up a- V as) in his house; whence this (day) is

called upa-vasathah

8. Now, as it would even be unbecoming for him
to take food, before men (who are staying with him
as his guests) have eaten ; how much more would it
be so, if he were to take food before the gods (who
are staying with him) have eaten : let him therefore
take no food at all.

9. YA^wavalkya, on the other hand, said: ‘If
he does not eat, he thereby becomes a sacrificer to
the Manes ; and if he does eat, he eats before the
gods have eaten : let him therefore eat what, when
eaten, counts as not eaten.’ For that of which no
offering is made, even though it is eaten, is con-
sidered as not eaten. When he therefore eats,
he does not become a sacrificer to the Manes ; and

► by eating of that of which no offering is made, he

does not eat before the gods have eaten.

10. Let him therefore eat only what grows in the
forest, be it forest plants or the fruit of trees. And
in regard to this point Barku VArshwa said:

‘ Cook ye beans for me, for no offering is made of
them ! ’ This, however, he should not do ; for pulse

^ ^ The primary meaning of upa-vas probably is ^to dwell or

abide near (? the gods or fires);' its secondary and technical
meaning being ‘to fast/ whence upavasatha, ‘a fasting or fast-
day/ literally ‘ the abiding near (? or honouring, the gods or fires)/
Gf. Ill, 9, 2, 7. The term is more usually applied to the prelimi-
nary fast-day of the Soma-sacrifice; but the latter being considered
the most solemn and efficacious of sacrificial rites, a strong ten-
dency prevails to establish some kind of connection between it and
the other ceremonies. Cf. Katy. Sr, S. IV, 15, 36.

6

^ATAPATHA-BRAHMAiVA.

serves as an addition to rice and barley ; and hence
he increases the rice and barley by means of it : let
him therefore eat only what grows in the forest.

II. Let him sleep that night in the house of the
Ahavanlya fire or in the house of the GArhapatya
fire. For he who enters on the vow approaches the
gods; and he sleeps in the midst of those very
gods whom he approaches. Let him sleep on the
ground L* for from below, as it were, one serves
one's superior.

B. The Preparation of the Offerings.

After the morning's performance of the Agnihotra and the
subsequent rising of the sun, the sacrificer chooses his Brahman,
or superintending priest. [In the first place he gets six seats
ready, covered with sacrificial grass : two of these, to be used by
the Brahman and sacrificer during the ceremony of election, are
placed somewhere on the north side of the sacrificial ground;
another south of the Ahavaniya fire, to serve for the Brahman's
permanent seat (brahmasddanam), and west of the latter (placed
so as to be quite close to the altar to be constructed hereafter, cf.
Katy. Sr. I, 8, 28), the sacrificer's permanent seat; finally a seat north
of each of the two fires, the Girhapatya and the Ahavanlya, to be
used by the Adhvaryu On certain occasions. The sacrificer and future
Brahman then having seated themselves on the two first-mentioned
seats on the north side, the former with his face turned northward,
and the latter looking toward east; the sacrificer, holding the
wooden sword (sphya) in his left hand, touches the right knee of the
Brahman with his right hand, in which he holds barley-corns and]
chooses him for his Brahman with the formula : [' Thou, of such
and such a family, N. N. .Sarman! we are about to perform the
Full-moon sacrifice,'] *0 Lord of the earth ! Lord of the world I
Lord of the great universe ! we choose thee for our Brahman T The
chosen one then mutters (cf. V%-. S. p. 57) : ‘I am the lord of the
earth, I lord of the world, I lord of the great universe (mahd-
bhfita)! earth! ether! heaven I O God Savitrf, thee they choose
for their Brahman, their lord of prayer (Brfhaspati) I ' <fec.,'^Br/-
haspati is Brahman to the gods, I to the men ! ' He (or, according

^ A shake-down of grass (Istarawam, ? a blanket) is not for-
bidden. Paddh. on K%. II, i .

il KAiV^DA, IADHyAyA, I BRAHMAiV^A, 12. 7

to some, the sacrificer) further says, ‘ O Lord of speech, protect
the sacrifice ! * after which he betakes himself to the Brahman's seat
(south of the Ahavanlya), and whilst [standing north of it, with his
face turned eastward and] looking on it, he mutters: ‘Avaunt!
unholy one (daidhishavya, lit. son of a re-married woman) I
take thee away from here and seat thee on another's seat who is
less exalted (p aka tar a) than we I’ He takes one blade of grass
from the seat and flings it towards south-west (the region of the
Rakshas or evil spirits) with the formula: ‘Expelled is sin with
him whom we detest ! ' and then sits down with the formula i
‘Here I sit on the seat of B^zhaspati, at the Command of the
divine Savitn! This I proclaim lo the fire, this to the wind,
this to the earth 1 ' Here he remains seated, with his face towards
the Ahavaniya fire, to Watch the progress of the ceremony and
give directions, whenever he is appealed to. When the full or new-
moon sacrifice is performed for the first time, it should be pre-
ceded by the Anvirambha^iyd offering, performed in much the
same way as the Paur^^amast, except that the oblations themselves
consist of a rice cake on eleven potsherds for Agni and Vishnu,
a potful of boiled (rice) grains (> 5 aru) for Sarasvatf; and a rice
cake on twelve potsherds for Sarasvat; the priest's fee on this
occasion consisting of a cow four years old, or a pair of cattle,
instead of the Anv^hdrya mess. Kfity. Sr. IV, 5, 22-23.

12. By way of his first act on the following
^ morning he (the Adhvaryu priest) betakes him^

self to the water, and brings water forward ^ : for

^ He, in the first place, pours water into a jug [usually made of
vara;za wood (Cratasva Roxburghii), four-cornered, about a span or
twelve fingers' breadths deep and four fingers’ breadths square, and
furnished with a handle], puts it down north of the Garhapatya fire,
and touches it with the formula : ‘ I, the existent, will operate with
thee (?tvd karishyfimi), O existent one!’ He then addresses himself
I to the Brahman: ‘0 Brahman! shall I bring the water forward ? ’

and to the patron or sacrificer : ‘ Sacrificer, restrain thy speech ! ’
The Brahman,— *after muttering the mantra (as he does, with certain
modifications, on similar occasions when his permission is asked in
the course of the performance): ‘Lead on the sacrifice ! gladden the
deities I May the sacrificer be on the vault of heaven ! Where the
world of the seven pious i?fshis is, thither do thou lead this sacrifice
and sacrificer I ’—replies aloud : ‘Hail (5 m) I bring forward 1 ’

8

i'ATAPATHA-BRlHMANA.

w&ter is (ons of the nisa.ns of) sacrificG. Hence by
this his first act he approaches (engages in) the
sacrifice ; and by bringing (water) forward, he spreads
out (prepares) the sacrifice.

13. He brings it forward with those mysterious
words (V^. S. I, 6) : ‘Who (or Pra^ipati) joins (or
yokes) thee (to this fire) ^ ? He joins thee. For what
(or, for Pra^apati) does he join thee ? For that (or
him) he joins thee!’ For Pra^ipati is undefined ^
(mysterious) ; Pra^ipati is the sacrifice : hence
he thereby yokes (gets ready for the performance)
Pra^ipati, this sacrifice.

14. The reason why he brings forward water is,
that all this (universe) is pervaded by water®; hence
by this his first act he pervades (or gains) all this
(universe).

15. And whatever here in this (sacrifice) the
Hotrz, or the Adhvaryu, or the Brahman, or
the Agnidhra, or the sacrificer himself, does not
succeed in accomplishing, all that is thereby ob-
tained (or made good).

1 6. Another reason why he brings forward water
is this : whilst the gods were engaged in performing
sacrifice, the Asuras and Rakshas forbade (raksh)

^ ‘ Ka (i. e. who ? or Pra^dpati) joins thee (i. e. places thee, O
water, by the side of the Ahavaniya fire) ?(!)... Kasmai (i. e. for
what purpose? or, for whom? or, for Pra^ipati) does he join
thee ? (!) ■ Mahidh. Dark is the meaning of these words because of
the ambiguity of ka, the interrogative pronoun, which speculative
theology also takes for a mystic name of Pra^pati. Cf. XI, 5, 4, i
seq.; Max Muller, History of Ancient Sanskrit Literature, p. 433.

“ Cf. also I, 6 , I, 20, where Sayana says that Pra^pati is ani-
rukta, because he represents all deities.

* A play on the word fipa 4 (ap), ‘water,’ and the root S.p, ‘to
obtain, to pervade.’

I kAndA, 1 ADHyIyA, I BRAhmAJVA, 20.

9

them, saying, ‘Ye shall not sacrifice!’ and because
they forbade (raksh), they are called Rakshas.

17. The gods then perceived this thunderbolt, to
wit, the water : the water is a thunderbolt, for the
water is indeed a thunderbolt ; hence wherever
it goes, it produces a hollow (or depression of
ground) ; and whatever it comes near, it destroys
(lit. it burns up). Thereupon they took up that
thunderbolt, and in its safe and foeless shelter
they spread (performed) the sacrifice. And thus
he (the Adhvaryu priest) likewise takes up this
thunderbolt, and in its safe and foeless shelter
spreads the sacrifice. This is the reason why he
brings forward water.

18. After pouring out some of it (into the jug)
he puts it down north of the GArhapatya fire.
For water (ap) is female and fire (agni) is male;
and the Girhapatya is a house : hence a copulation
productive of offspring is thereby effected in this
house. Now he who brings forward the water,
takes up a thunderbolt ; but when he takes up the
thunderbolt, he cannot do so unless he is firmly
placed ; for otherwise it destroys him.

rg. The reason then why he places it near the
Girhapatya fire is, that the Girhapatya is a house,
and a house is a safe resting-place ; so that he
thereby stands firmly in a house, and therefore in
a safe resting-place : in this way that thunderbolt
does not destroy him,- — for this reason he places it
near the Girhapatya fire.

20. He then carries it north of the Ahavanlya
fire^. For water is female and fire is male: hence

' After the water has been brought forward by the Adhvaryu from
the house of the Girhapatya fire, its technical name is Pra«ltl^

lO

JATAPATHA-BRlHMAiV^A.

i

a copulation productive of offspring is thereby
effected. And in this way alone a regular copu-
lation can take place, since the woman lies on the
left (or north) side of the man.

21. Let nobody pass between the water (and the >

fire), lest by passing between them he should dis-
turb the copulation which is taking place. Let him
set the water down without carrying it beyond (the
north side of the fire, i.e. not on the eastern side) ;
nor should he put it down before reaching (the
north side, i.e. not on the western side). For, if
he were to put the water down after carrying it
beyond, — there being, as it were, a great rivalry ^

between fire and water, — he would cause this rivalry
to break forth on the part of the fire ; and when they
(the priests and the sacrificer) touch the water of
this (vessel), he would, by carrying it and setting it
down beyond (the northern side), cause the enemy
to rise (spirt) in the fire. If, on the other hand, he
were to put it down before gaining (the northern
side), he would not gain by it the fulfilment of the 1

wish for which it has been brought forward. Let
him therefore put it down exactly north of the
Ahavaniya fire.

22. He now strews sacrificial grass all round (the
fires) h and fetches the utensils, taking two at a

‘brought forward.’ On putting it down north of the Ahavaniya,

he covers the jug over with sacrificial grass. <

* Kity. Sr^ II, 3, 6 : ‘Having strewn sacrificial grass around the
fires, beginning on the east side,’ which the Comm, interprets :

’He ^strews eastward and northward-pointed grass around first
the Ahavaniya, then the Gfirhapatya, and last the Dakshi«|^ni,
beginning each time on the eastern side, and then moving around
from left to right, and turning his right side towards the fire, so as
to end on thenorthside’(cf. Kfity.IV, 13, 15). The Paddhati, on 4

I KANDA, I ADHvAyA, 2 BrAhMAJYA, I.

II

time, viz. the winnowing basket and the Agnihotra
ladle, the wooden sword and the potsherds, the
wedge and the black antelope skin, the mortar and
the pestle, the large and the small mill-stones.
These are ten in number ; for of ten syllables con-
sists the Viri^ (metre), and radiant (vird^) ^ also is
the sacrifice : so that he thereby makes the sacrifice
resemble the Viri^. The reason why he takes two
at a time is, because a pair means strength ; for
when two undertake anything, there is strength in
it. Moreover, a pair represents a productive copu-
lation, so that a .productive copulation (of those
respective objects) is thereby effected.

Second BrAhmana,

I. Thereupon he takes the winnowing basket and
the Agnihotra ladle % with the text (V^. S. I, 6 b) ;

‘ For the work (I take) you, for pervasion (or accom-
plishment) you two!’ For the sacrifice is a work:
hence, in saying ‘for the work you two,’ he says, ‘for
the sacrifice.’ And ‘for pervasion you two,’ he says,

the other hand, following Apastamba, interprets it to the effect that
on the eastern and western sides he strews the grass with its tops
turned northward, and on the southern and northern sides with the
tops turned eastward.

^ Or, ‘and the sacrifice also is Vir^^,’ as the scholiast inter-
prets the passage on tfie ground that at the performance of the
(?yotish/oma 190 stotriyi verses are used, and that this number
is dividable by ten, the number of syllables in the Vira^ metre; cf.
Weber, Ind. Streifen I, 36, note 4. See also X, 4, 3, 21, where the
fire is identified with the virig on the ground that there are ten
fires, viz. eight dhish;/ya fires and the Ahavaniya and Garhapa-
tya. In VIII, 4, 5, 5 vird^ is explained as ‘that which rules.'

* For the Agnihotra-hava«t or ladle used for making the
morning and evening milk-oblations, see note on I, 3, x, i. For
the winnowing basket (j'firpa), see I, x, 4, 19 seq.

12

^ATAPATHA-BRAHMAiVA.

because he, as it were, pervades (goes through,
accomplishes) the sacrifice,

2. He- then restrains his speech ; for (restrained)
speech means undisturbed sacrifice ; so that (in so
doing) he thinks : ‘ May I accomplish the sacrifice ! ’
He now heats (the two objects on the Girhapatya),
with the formula (Vi^. S. I, 7 a) : ‘ Scorched is the
Rakshas, scorched are the enemies!’ or (V^. S. I,
7 b) : ‘ Burnt out is the Rakshas, burnt out are the
enemies I ’

3. For the gods, when they were performing the
sacrifice, were afraid of a disturbance on the part of
the Asuras and Rakshas : hence by this means
he expels from here, at the very opening^ of the
sacrifice, the evil spirits, the Rakshas.

4. He now steps forward (to the cart^), with the
text S. I, 7 c) ; ‘I move along the wide aerial
realm.’ For the Rakshas roams about in the air,
rootless and unfettered in both directions (below and
above) ; and in order that this man (the Adhvaryu)
may move about the air, rootless and unfettered in
both directions, he by this very prayer renders the
atmosphere free from danger and evil spirits.

5. It is from the cart that he should take (the rice
required for the sacrifice). For at first the cart (is
the receptacle of the rice) and afterwards this hall;.

^ Literally, ‘from the very mouth,’ which refers both to the
mouth or hollow part of the two vessels (from which the enemies
are, as it were, burnt out), and to the opening of the sacrifice.
The same symbolical explanation is met with on the occasion of
the heating of the sacrificial spoon, I, 3, i, 5.

^ The cart containing the rice or barley, or whatever material
may be used instead, stands behind (i. e. west of) the Girhapatya,
fitted with all its appliances (except the oxen). KIty. 3 'r. II, 3, 12.
Rice-grains, as the most common material, will be assumed to con-
stitute the chief havis (sacrificial food) at the present sacrifice.

I KANDA, I ADHYAyA, 2 BRiHMAiVA, 8.

13

and because he thinks ‘what was at first (in the
cart, and hence still unimpaired by entering the
householder’s abode), that I will operate upon ; ’ for
that reason let him take (rice) from the cart.

6. Moreover, the cart represents an abundance ;
for the cart does indeed represent an abundance :
hence, when there is much of anything, people say
that there are ‘ cart-loads ’ of it. Thus he thereby
approaches an abundance, and for this reason he
should take from the cart.

7. The cart further is (one of the means of) the
sacrifice ; for the cart is indeed (one of the means
of) sacrifice. To the cart, therefore, refer the (fol-
lowing) Ya^us-texts, and not to a store-room, nor to
a jar. The i?fshis, it is true, once took (the rice)
from a leathern bag, and hence, in the case of the
J?fshis, the Ya^us-texts applied to a leathern bag.
Here, however, they are taken in their natural
application. Because he thinks ‘ from (or, by means
of) the sacrifice I will perform the sacrifice,’ let him,
therefore, take (rice) from the cart.

8. Some do indeed take it from a (wooden) jar.
In that case also he should mutter the Ya^us-texts
without omitting any ; and let him in that case take
(the rice) after inserting the wooden sword ^ under

‘ The sphya is a straight sword (khaafga) or knife, a cubit
long, carved out of khadira wood (Mimosa Catechu). Kity. -Sr.
I, 3, 33; 39. It is used for various purposes calculated to sym-
bolically insure the safe and undisturbed performance of the sacri-
fice. On the present occasion it represents the yoke, by touching
which (par. 10) the cart is connected with the sacrifice. At the
close of the sacrifice also the offering spoons are, as it were, un-
yoked (or relieved of their duties), by being placed on the yoke, if
the rice was taken from the cart ; or on the wooden sword lying on
the jar, if it was taken from the latter. See I, 8, 3, 26.

14

SATAPATHA-BRiHMAiVA.

(the jar). He does so, thinking ‘where we want
to yoke, there we unyoke for from the same place
where they yoke, they also unyoke.

g (Like) fire, verily, is the yoke of that very cart;
for the yoke is indeed (like) fire : hence the shoulder
of those (oxen) that draw this (cart) becomes as if
burnt by fire. The middle part of the pole behind
the prop represents, as it were, its (the cart s) altar ^ ;
and the enclosed space of the cart (which contains
the rice) constitutes its havirdhinam (receptacle
of the sacrificial food)

10. He now touches the yoke, with the text
(Vi/. S. I, 8 a): ‘ Thou art the yoke (dhur) ; injure
(dhurv) thou the injurer! injure him that injures
us ! injure him whom we injure ! For there being
a fire in the yoke by which he will have to pass
when he fetches the material for the oblation, he
thereby propitiates it, and thus that fire in the yoke
does not injure him when he passes by.

11. Here now Aru»i said: ‘Every half-moon*
I destroy the enemies.’ This he said with reference
to this point.

^ The pole of an Indian cart consists of two pieces of wood, joined
together in its forepart and diverging towards the axle. Hence, as
S 4 ya«a remarks, it resembles the altar in shape, being narrower
in front and broader at the back, the altar measurmg twenty-four
cubits in front and thirty cubits at the back. At the extreme end
of the pole a piece of wood is fastened on, or the pole itself is
turned downwards, so as to serve as a prop or rest (popularly
called ‘sipoy’ in Western India, and ‘horse’ in English).

* The havirdhSna (-ma«<fapa) is a temporary shed or tent
erected on the sacrificial ground for the performance of the Soma-
sacrificp, in which the two carts containing the Soma-plants are
placed. These carts themselves, however, are also called havir-
dhfina. Cf. IV, 6, 9, lo seq. ; III, 6, 3, 7.

’ I. e. at the time of the new and the full moon. Schol.

I KANDA, 1 ADHyAyA, 2 BRAHMAiVA, 1 4 , 15

12. Thereupon, whilst touching the pole behind
the prop, he mutters (V^. S. I, 8 b-9 a) : ‘To the
gods thou belongest, thou the best carrjdng one,
the most firmly joined \ the most richly filled®,
the most agreeable (to the gods), the best caller
of the gods ! ’ ‘ Thou art unbent, the receptacle of
oblations ; be thou firm, waver not ! ’ Thus he
eulogises the cart, hoping that he may obtain the
oblation from the one thus eulogised and pleased.
He adds (V^". S. I, 9 b), 'May thy Lord of Sacri-
fice not waver ! ’ for Lord of Sacrifice is the sacri-
ficer, and it is for the sacrificer, therefore, that he
thus prays for firmness.

13. He now ascends (the cart by the southern
wheel), with the text (Vfi^. S. I, 9 c); ‘May Vishnu
ascend thee!’ For Vishwu is the sacrifice; by
striding (vi-kram) he obtained for the gods this
all-pervading power (vikrinti) which now belongs
to them. By his first step he gained this very
(earth), by the second the aerial expanse, and by
the last step the sky. And this very same per-
vading power Vish«u, as sacrifice, by his strides
obtains for him (the sacrificer).

14. He then looks (at the rice) and (addressing
the cart) mutters (Va^. S. I, 9 d) : ‘Wide open (be

* Sasni-tama (?‘ the most bountiful’); sasni is explained by
Mahfdhara (in accordance with YSska, Nir. V, i) by sawsnata,
from snd, 'to purify, cleanse,’ or from snd (snai), ‘to envelop,
wrap round;’ hence ‘cleanest or purest,’ or ‘most firmly secured
by being tied (with thongs, &c.) ’ The latter was probably the
meaning connected with the word in this sacrificial formula;
though the correct derivation is no doubt from san, ‘to acquire,
gain,’ and ‘to bestow’ (Roth, Nirukta notes, p. 52). In modern
Indian carts the yoke is fastened on to the pole by a string.

® Papritama, / most filled with rice,' &c. Schol.

i6

^atapatha-brAhmana.

thou) to the wind!’ For wind means breath; so
that by this prayer he effects free scope for the
air of the (sacrificer’s) breath.

15. With the text (Vi/. S. I, 9 e), ‘ Repelled is
the Rakshas!’ he then throws away whatever (grass,
&c.) may have fallen on it. But if nothing (have
fallen on it), let him merely touch it. He thereby
drives away from it the evil spirits, the Rakshas.

16. He touches (the rice), with the text (Vi/. S.
I, 9 f), ‘ Let the five take ! ’ for five are these
fingers, and fivefold also is the sacrifice H so that
he thereby puts the sacrifice on it (the cart).

1 7. He then takes (the rice), with the text (Vi/. S. I,
10 a, b): ‘At the impulse (prasavana) of the divine
Savitrf, I take thee with the arms of the Alvins,
with the hands of Pfishan, thee, agreeable to Agnii’
For Savitrf is the impeller (prasavitrf) of the
gods: therefore he takes this as one impelled by
Savitrf. ‘With the arms of the Alvins,’ he says,
because the two Arvins are the Adhvaryu priests (of
the gods). ‘With the hands of Pfishan,’ he says,
because Pflshan is distributer of portions (to the
gods), who with his own hands places the food
before them. The gods are the truth, and men are
the untruth : thus he thereby takes (the rice) by
means of the truth.

7 According to Siyawa, because there are five kinds of obla-
tions (havish-pankti) at the Soma- sacrifice. Cf. Ait. Br. 11 , 24,
with Haug’s translation. Compare also the distinction of five
different parts’in the victim at animal sacrifices: Aat. Br. I, 5, 2, 16;
Ait. Br. II, 14; III, 23 ; and the five kinds of victims, viz. man,
horse, bullock, ram, and he-goat : Ath. V. XI, 2, 9 ; «Sat. Br. I, 2, 3,
6. 7; VI, 2, I, 6. 18; VII, 5, 2, ro; Taitt. S. IV, 2, loj W^tnd.
Up. II, 6 , I.

I KAiVDA, I ADHYIyA, 2 BRAHMAiV^A, 20.

17

18. He now announces (the oblation) to the deity
(for whom it is intended). For when the Adhvaryu
is about to take the oblation, all the gods draw near
to him, thinking, ‘ My name he will choose ! my
name he will choose!’ and among them who are thus
gathered together, he thereby ^ establishes concord.

1 9. Another reason for which he announces (the
oblation) to the deity, is this : whichever deities are
chosen, they consider it as an obligation that they
are bound to fulfil whatever wish he entertains whilst
taking (the oblation) ; and for that reason also he an-
nounces it to the deity. After taking the oblations
(to the other deities) in the same way as before —

20. He touches (the rice that is left), with the text
(VA^. S. I, II a): ‘For existence (or, abundance, —
I leave) thee, not for non-offering®!’ He thereby
causes it to increase again.

^ Viz. by calling out the names, since, without this being done,
quarrels would arise among the deities as to whom the offering
might be intended for. Mahidh.

® Viz. as in the case of the oblation to Agni, and substituting
the name of the respective deity in the formula used above (par. 17),
‘Thee, agreeable to (Agni)!' The oblations prescribed for the
full-moon sacrifice are a cake on eight potsherds for Agni, and one
on eleven potsherds for Agni and Soma : for each of these cakes
he takes four handfuls from the cart [and throws them into the
Agnihotra ladle lying on the winnowing basket which he holds
with his left hand. With each of the first three handfuls of each
of the two oblations he repeats the above text, whilst the fourth
handful is thrown in silently. After the oblation for Agni is taken,
he pours it from the ladle into the winnowing basket so as to lie
on the southern side; and then takes out the oblation for Agni-
Soma, which is afterwards poured into the basket so as to lie
north of the first heap]. Ktty. Sr, II, 3, 20-21 and Scholl.

® Thus Mahtdhara (i. e. ‘ to serve for future oblations, or as food
for the priests'). Perhaps the meaning is, ‘For a (divine or human)
being thee, not for the evil spirit!' Cf. St. Petersburg Diet. s. v.
bhfita.

c

i8

SATAPATHA-BRlHMAiVA.

21. He now (whilst seated on the cart) looks
towards east, with the text (V^. S. I, ii b) : ‘May
I perceive the light!’ For that cart being covered
up, its eye is thereby, as it were, affected with evil.
Light, moreover, represents the sacrifice, the day,
the gods, and the sun ; so that he thereby perceives
this same (fourfold) light.

22. He then descends (from the cart), with the
text (V^. S. 1 , 1 1 c): ‘May those provided with doors
stand firm on the earth I ’ Those provided with doors
are the houses : for the houses of the sacrificer
might indeed be capable of breaking down behind
the back of his Adhvar}^!, when he walks forward
(from the cart) with the sacrifice, and might crush
his (the sacrificer’s) family. By this (text), however,
he causes them to stand firmly on this earth, so that
they do not break down and crush (his family); for
this reason he says : ‘May those provided with doors
stand firm on the earth!’ He then walks forward
(north of the GArhapatya fire), with the text (V^f. S. I,
II d), ‘I move along the wide aerial realm;’ the appli-
cation of which is the same (as before ; see par. 4).

23. In the case of one (viz. householder) whose
Gelrhapatya fire they (the priests) use for cooking
oblations, they pkce-the 'utensils in the Gdrhapatya
(house); and let him (the Adhvaryu) in that case put
(the winnowing basket with the rice) down at the
back (or west) side of the Girhapatya. But in the
case of one whose Ahavaniya they use for cooking
oblations, they place the utensils together in the
Ahavaniya; and let him in that case put it (the
rice) down at the bapk of the Ahavaniya. He
should (in either case) do so, with the text (V^. S. I,

I I e), ‘ On the navel of the earth 1 place thee ! ’ for

I kKnDA, I ADHYAYA, 3 BRAhMAYA, 2.

19

the navel means the centre, and the centre is safe
from danger : for this reason he says, ‘ On the navel
of the earth I place thee ! ’ And further, ‘In the
lap of Aditi (the boundless or inviolable earth) !’ for
when people guard anything very carefully, they
commonly say that ‘ they, as it were, carried it in
their lap and this is the reason why he says, ‘ In
the lap of Aditi ! ’ And further, ‘ O Agni, do thou
protect this offering ! ’ whereby he makes this obla-
tion over for protection both to Agni and to this
earth : for this reason he says, ‘ O Agni, do thou
protect this offering ! ’

Third BrAhmajva.

1. He now prepares two strainers (pavitra)^, with
the text (V^. S. I, 12 a) : ‘Purifiers (or strainers,
pavitra) are ye, and belonging to Vish«u!’ For
Vish»u is the sacrifice; so that he thereby says,
‘You belong to the sacrifice.’

2. Two there are of them: for means of cleansing
(pavitra) is this (wind) which here ventilates (pa-
vate) ; and this, it is true, ventilates as one only ;
but on entering into man, it becomes a forward and
a backward one, and they are these two, to wit, the
prcL«a (breathing out) and the udina (breathing up
or in) And as this (clarifying process) takes place

^ These strainers (or clarifiers) are to consist of two blades of
Kuja grass, with unbroken or undecayed tops, and without buds
on them; and they must be severed from their roots by means of
other Kura blades, so as to be of equal length (viz. one prSdera,
or span of thumb and fore-finger, long). Kity. .SV. II, 3, gr.

’ Thus S^iyawa here takes the terms pri«a (i^fdpihgaMdinM-
dvM bahir nirgaMto ^rknzh prSh) and udtna (tathaiva dvM
punar anta^ pravifan pratyah). In Ait. Br. II, 20, and Kkaxid.
Up. I, 3, 3, prfiwa, apina, and vySna are mentioned as the

C 2

20

S'ATAPATHA-BRAHMAiVA.

in accordance with the measure of that (process of
breathing), therefore there are two (strainers).

3. There may also be three : ior the vyina (or
pervading vital air) ^ is a third (kind of breathing ) ;
but in reality there are only two. Having then
strained the sprinkling water ^ with these two
(strainers), he sprinkles with it. The' reason why
he strains it with the two (strainers) is this :

4. Vritra. in truth lay covering all this (space)
which here extends between heaven and earth.
And because he lay covering (vrz) all this, there-
fore his name is Vrftra.

5. Him Indra slew. He being slain flowed forth
stinking in all directions towards the water; for in
every direction lies the ocean. And in consequence
of this, some of the waters became disgusted, and,
rising higher and higher, flowed over : whence
(sprung) these grasses (of which the strainers are
made; for they represent the water which was not
putrified. With the other (water), however, some

three vital airs; where pra;?a is taken by Pi^ofessors Haug and
Miiller as * inrbreathing ’ (‘ respiration ' or ' expiration/ Rber), and
$iptna as ‘out-breathing/ (‘inspiration/ Roer). Five vital airs
are generally enumerated (A^at. Br. IX, 2, 2, 5) ; but theological
speculation evidently considered these bodily processes a very con-
venient source of symbolism, as we find mention made in the
^Sat. Br. of six (XIV, i, 3, 32) ; seven (III, i, 3, 21 ; XIII, i, y, 2);
nine (I, 5, 2, 5}* and ten (XI, 6, 3, 7) breaths or vital airs.

V‘A combination of the out-breathing and in-breathing;’ but
as there is no distinction between this kind of breath and the
others (combined), two must be considered as the normal number
of strainers. Schol.

® He pours water into the Agnihotra ladle (in which some of
the awn of the rice remains), and after cleaning it with the two
strainers, he sprinkles with it Mty. 11, 3, 33 seq. The details of
this process are given in par* 6 seq.

I KhfDA, I ADHyIya, 3 BrAhMAJTA, 7. 21

matter has become mixed up, inasmuch as the
putrid Vrztra flowed into it. _ This he now removes
from it by means of these two strainers ; whereupon
he sprinkles with the (sacrificially) pure water. This
is the reason why he strains it through them.

6. He strains it, with the text (VS^. S. I, 12 b) ;
‘ By the impulse of Savitirf I purify thee with this
flawless purifier (or ventilator, pavitra), with the rays
of the sun!’ For Savitrf is the impeller (prasavitrz)
of the gods, so that he strains this (water) as one
impelled by Savitrf. ‘With this flawless purifier (ven-
tilator, pavitra),’ he says, because this (wind) which
here ventilates (or purifies, pavate) is a flawless puri-
fier. ‘With the rays of the sun,’ he says, because they,
the rays of the sun, are certainly purifying ; and fof
this reason he says, ‘ With the rays of the sun.’

7. Having taken it (the water with the ladle) in

his left hand, he makes it spirt upwards with his
right hand, and eulogises and glorifies ifi with the
text (Vfij". S. I, 12 c): ‘Shining (or divine) waters!
ye the first-going, the first-drinking^ ones!’ For
the waters are shining ; and for this reason he says,
‘ Shining waters ! ’ ‘ First-going,’ he calls them, be-

cause they flow towards the sea and are therefore
going in front (or forwards). ‘ First-drinking,’ he
calls them, because they are the first that drink
of king Soma^ and are therefore ‘drinking first.’
And further: ‘ Forward now lead this sacrifice®.

^ AgrepuvaA; Mahtdhara allows to it the alternative meaning

'first-purifying/

® ‘ Because, for the sake of extracting the juice from the Soma-
plants, water is poured on them, so that the water drinks of the
juice before the gods do.’ Siy.

® 1. e. ‘ carry the sacrifice through without hindrance, Mahidh.

22

satapatha-brIhmajj’a.

forward the Lord of Sacrifice, the liberal, god-loving
Lord of Sacrifice!’ whereby he says, ‘Well (lead)
the sacrifice, well the sacrificer I ’

8. And further {Vkg. S. I, 13 a) : ‘You Indra
chose (for his companions) in the battle against
Vntral’ For Indra, when he was battling with
Vntra, did choose them (the waters) and with their
help he killed him ; and for this reason he says,
‘ You Indra chose in the battle against Vrftra ! ’

9. ‘You chose Indra in the battle against Vmral’
for they, too, chose Indra when he was battling with
Vi>'/tra, and with them he killed him : therefore he
says, ‘You chose Indra in the battle against Vrftral’

10. And further (Vd^. S. I, 13 d) : ‘Consecrated
by sprinkling are ye I ’ With these words he makes
amends to them h He then sprinkles the (first)
oblation ^ One and the same meaning applies to
the (whole process of) sprinkling, viz. he thereby
makes sacrificially pure that (which he sprinkles).

11. He sprinkles, with the text (VS^. S. I, 13 e) :
‘Thee, agreeable to Agni, I sprinkle! ’ Thus for which-
ever deity the oblation is intended, for that one he
thereby renders it sacrificially pure. When he has in
the same way as before sprinkled (all) the oblations,—

12. He then sprinkles the sacrificial vessels ®,

^ He, in the first place, sprinkles the sprinkling, water in the
ladle with itself ; and the guilt incurred in the act of consecrating
it with itself, that is, with something unconsecrated, is made amends
for bj the accompanying formula, S^y. Similarly Mahtdhara:
^The unconsecrated (water) cannot consecrate other (water)/

^ Before doing so he asks the Brahman’s permission (cfi p. 7 ,
note i), ^0 Brahman! shall I sprinkle the oblation? ’ when the ‘latter,
after muttering the mantra, ‘Sprinkle the sacrifice! gladden the
deities,' &c., gives the permission by ‘( 5 m! sprinkle ! ' Paddh* on
3 r 36*

• According to some authorities the vessels are placed together

I kAjvtba, I ADHYAyA, 4 BRAHMAWA, I.

23

with the text (VA^. S. I, 13 g), ‘ Be ye pure for the
divine work, for the sacrifice to the gods ! ^ for it is
for the divine work, the sacrifice to the gods, that he
consecrates them. ‘Whatever, that belongs to you,
the impure have defiled by touching, that I hereby
purify for you ! ’ For whatever belonging to them
some impure one — either a carpenter or some other
impure person — ^has on this occasion desecrated by
touching, that he thereby renders sacrificially pure
for them by means of the water ; and therefore he
says, ‘ Whatever, that belongs to you, the impure
have defiled by touching, that I hereby purify for
you ^ ! ’

Fourth Brahmajya.

I. He now takes the black antelope skin*, for
completeness of the sacrifice. For once upon a
time the sacrifice escaped the gods, and having be-
come a black antelope roamed abput. The gods
having thereupon found it and stripped it of its
skin, they brought it (the skin) away with them.

on one heap, and are then consecrated together by one sprinkling.
According to others, each vessel must be consecrated separately.
Katy. A-r. II, 3, 39 -

* After he has done the sprinkling, he puts the remaining water
away in some place where nobody is allowed tb walk |As between
the prawitas and the Ahavaniya; or (according to Apastamba)
before, or east of, the Garhapatya, since nobody is allowed to pass
between the Garhapatya and Ahavaniya. The two strainers also
remain in the sprinkling water]. Katy. Sr. II, 3, 40.

* The skin of the black antelope may be regarded as one of
the symbols of Brahmanical worship and civilisation. Thus it is
said in Manu II, 22-23; ‘That which lies between these two
main tain ranges (the Himalaya and the Vindhya), from the eastern
to the western ocean, the wise know as Aiyavarta (the land of the
Aryas). Where the black antelope naturally roams about, that
should be known as the land suitable for sacrifice j what lies
beyond that is the country of the MXtkkhzs (barbarians).’

24

SATAPATHA-BRAHMAiVA.

2. Its white and black hairs represent the Rik-
verses and the S A man-verses ; to wit, the white the
Siman and the black the i?zi; or conversely, the
black the S4man and the white the Rik. The
brown and the yellow ones, on the other hand,
represent the Ya/us-texts.

3. Now this same threefold science is the sacri-
fice ; that manifold form, that (varying) colour of
this (science) is what is (represented by) this
black antelope skin. For the completeness of the
sacrifice (he takes the skin) : hence the rite of ini-
tiation (for the Soma-sacrifice) is likewise performed
on the black antelope skin ; — for the completion of
the sacrifice : hence it is also used for husking and
bruising (the rice) on, in order that nothing of the
oblation may get spilt; and that, if any grain or
flour should now be spilt on it, the sacrifice would
still remain securely established in the sacrifice. For
this reason it is used for husking and bruising upon.

4. He thus takes the black antelope skin, with
the text (Vji^. Sr i, 14 a) : ‘ Bliss-bestowing (carman)
art thou ! ’ For iarman (‘hide’) is the name of that
(skin of the) black deer used among men, but
carman (bliss) is (that used) among the gods; and
for this reason he says, ‘Bliss-bestowing art thou!’
He shakes it, with the text (V^^. S. I, 14 b),

‘ Shaken off is the Rakshas, shaken off are the
enemies!’ whereby he repels from it the evil spirits,
the Rakshas. He shakes it whilst holding it apart
from the vessels/ ; whereby he shakes off whatever
impure matter there may have been on it.

^ According to some exegetes the Adhvaryu himself must step
beyond (i. e. aside from) the vessels when he shakes the skin ;
according to others, he should not move, but only, hold the skin

I KiiVDA, I adhyAya, 4 brAhmaa-a, 7.

25

5. He spreads it (on the ground with the hairy-
side upwards, and) with its neck-part turned to the
west^, with the text (V^. S. I, 14 c) : ‘The skin of
Aditi art thou! May Aditi acknowledge theel’
For Aditi is this earth, and whatever is on her,
that serves as a skin to her: for this reason he says,

‘ The skin of Aditi art thou I ’ And ‘ may Aditi
acknowledge theel’ he says, because one who is
related (to another) acknowledges (him). Thereby
he establishes a mutual understanding between her
and the black antelope skin, (thinking) ‘ they will
not hurt each other.’ While it is still being held
down with his left hand, —

6. He at once takes the mortar with his right
hand, fearing lest the evil spirits, the Rakshas,
might rush in here in the meantime. For the
priest (brAhma»a) ^ is the repeller of the Rakshas :
therefore, whilst it is still being held down with his
left hand, —

7. He puts the mortar (on it), with the text (V^".
S. I, 14 d, e) : ‘A wooden stone (adri) art thou!’

apart from the vessels, so that no impure matter should fall on
them. Some also maintain that the skin should only be shaken
once, whilst others think it should be done three times. Cf. Mty.
Air. II, 4, 2. Schol.

^ Special mention is here made of this feature, since as a rule
(K%. I, 10, 4) the skin is spread -with its neck-part turned east-
wards. He lays it down on the north side of the sacrificial ground,
either west of the utkara (the mound formed by the earth dug
out in constructing the altar, and by other rubbish) or exactly
north of the Gtrhapatya. Schol. on Kity. II, 4, 3. .

* Only a Brfihman can perform sacrifice. If, as is permitted in
certain ceremonies, a Kshatriya or Vairya ofliciates, he, as it were,
becomes a Brfihman (and is addressed as such) for the occasion,
by means of the dikshfi, or rite of initiation. Cf. 'Aat. Br. Ill,
3, I, 39 j XIII, 4 j 3 *

26

jatapatha-brAhmajta.

or ‘A broad-bottomed stone (grivan) art thou!’
For, just as there (in the Soma-sacrifice) they press
king Soma out with stones (grivan), thus here
also he prepares the oblation (havirya^wa) by
means of the mortar and pestle, and the large and
small mill-stones h Now ‘stones (adraya/^)’ is
the common name of these, and therefore he says,
‘ a stone art thou.’ And ‘ wooden,’ he calls it, be-
cause this one (the mortar) really is made of wood
Or, he says, ‘a broad-bottomed stone (grivan) art
thou,’ because it is both a stone and broad-bottomed.
He adds: ‘May Aditi’s skin acknowledge (receive)
thee ! ’ whereby he establishes a mutual understand-
ing between it (the mortar) and the black antelope
skin, thinking: ‘they will not injure each other.’

8. He then pours the (two portions of) rice (from
the winnowing basket into the mortar), with the text
(V^. S. I, 15 a): ‘Thou art the body of Agni,
thou the releaser of speech!’ For it is (material
for) sacrifice, and hence (by being offered in the fire)
it becomes Agni’s body. ‘ The releaser of speech,’
he adds, because he now releases that speech which
he restrained when he was about to take the rice
(from the cart). The reason why he now releases his
speech, is that the sacrifice has now obtained a firm
footing in the mortar, that it has become diffused;
and for this reason he says, ‘ the releaser of speech !’

^ Here, as in I, 5, 2, ii (havirya^^e ’tha saumye ’dhvare),
we have the simple division of the .^rauta-sacrifices into obla-
tions (of ghee, milk, rice, barley, &.c.) and libations (of Soma).
More usually the parubandhn, or animal-sacrifice, is added as
a third division. See also I, J, 2, 10.

The mortar (ulfikbala) and pestle (musala) are to be made
of very hard wood, viz. both ofvara«a wood (Cratsega Roxburghii),
or the mortar of palfira wood (Butea Frondosa), and the pestle of

I kAa^da, I adhyIya, 4 brAhmaa^a, ir.

27

9. Should he, however (by some accident), utter
any human sound before this time, let him in that
case mutter some Rik or Ya^us-text addressed to
Vish«u ^ ; for Vish;^u is the sacrifice, so that he
thereby again obtains a hold on the sacrifice, and
penance is thereby done by him (for not keeping
silent). He adds: ‘For the pleasure of the gods
I seize thee J ’ for the oblation is taken with the
intention ‘ that it shall gladden the gods.’

10. He now takes the pestle, with the text (Vi^.
S. I, 14b), ‘A large, wooden stone art thou ! ’ for
it is a large stone, and made of wood, too. He
thrusts it down, with the text (Vi^, S. I, 14 c), ‘ Do
thou prepare this oblation for the gods ^ ! do thou
prepare it thoroughly ! ’ thereby saying, ‘ Get this
oblation ready for the gods ! get it quite ready ! ’

11. He then calls the Havishki^ft® (preparer
of the sacrificial food), ‘ HavishkWt, come hither!
Havishkrft, come hither!’ The HavishkWt* no
doubt is speech, so that he thereby frees speech from

kh a d ir a wood (Acacia Catechu). The former is to be of the height
of the kned, and the latter three aratnis (cubits) long. Schol. on
Kilty. I, 3, 36 ; M. Muller, Die Todtenbestattung^ bei den Brah-
manen, Zeitsch. der D. Morg. Ges. IX, p. xl.

' Kdty. Sx. II, 2, 6-7 lays down the general rule, that if the
Brahman or Adhvaryu (and according to some, the sacrificer also)
by some slip were to utter any sound during the time for which
restraint of speech (v4g-yama) is enjoined, they must atone for
the transgression by muttering some mantra addressed to Vishwu,
such as the couplet (VIJf. S. V, 38, 41), ‘Widely,© Vish«u, stride!'
&c., or the formula (ib. I, 4), ‘ O Vishwa, preserve the sacrifice !'

* Or ‘ for the god,’ ‘ for the goddess,’ as the case may be.

* Or, he pronounces the havishkrz't formula, see next note.
According to Kfity. ^r. II, 4, 13 he calls out three separate times.

Havishkrft denotes not only the person that prepares the
oblation, but also this formula by which that person is called.

28

mtapatha-brAhmaata.

restraint. And speech, moreover, represents sacrifice S
so that he thereby again calls the sacrifice to him.

12. Now there are four different forms of this
call, viz. ‘come hither (ehi)!’ in the case of a
Brdhman; ‘approach (dgahi)!’ and ‘hasten hither
(idra va) !’ in the case of a Vai^ya and a member of
the military caste (rd^anyabandhu ^) ; and ‘run
hither (idhdva)!’ in that of a .Shdra. On this
occasion he uses the call that belongs to a Brih-
man, because that one is best adapted for a sacrifice,
and is besides the most gentle : let him therefore
say, ‘ come hither (ehi) ! ’

13. Now in former times it was no other than the
wife (of the sacrificer) who rose at this (call, to act)
as Havishkrft; therefore now also (she or) some
one (priest)^ rises in answer to this call. And at
the time when he (the Adhvaryu) calls the Havish-
krft, one of the priests* beats the two mill-stones.

* Viz. in the shape of the sacrificial formulas.

“ This inversion of the order of the second (or Kshatriya) and
third (or Vairya) castes is rather strange. The Sfitras of Bharadv.,
Apast., and Hira«y. assign the same formulas to the several castes
as here. Cf. Hillebrandt, Neu- und Vollmondsopfer, p. 29.

® According to the Schol. on Kfity. Sr. II, 4, 13, either the
wife of the patron or the .^gntdhra (the priest who kindles the
fire) acts as Havishkrft. Mahidh. on Ykg. S. I, 15 includes the
patron (sacrificer) himself, unless ya^amdna /4 patni is a misprint
for ya^gamfinapatni. According to Apastamba, ‘either a maid-
servant or the wife grinds; or the wife threshes and the 5fidra
woman grinds’ (cf. Schol. on Kfity. *. II, 5, 7). Similarly Bharadv.
and Hira«y.; cf. Hillebrandt, p. 38, n. 2. Similar cases of dif-
ferences between the ritualistic practices of the present time and
those of former times are very frequently alluded to in the ritualistic
books; and are of especial interest, as they afford some insight
into the gradual development of the sacrificial ceremonial. Cf.
Weber, Ind. Stud. X, 156 seq.

* Viz. the Agnidhra, whilst seated north of the expansion

I kKnda, I adhyAya, 4 brAhmawa, i6. 29

The reason why they produce this discordant noise,
is this :

14. Manu was in possession of a bullh Into him
had entered an Asura-killing, foe-killing voice ; and
by his snorting and roaring the Asuras and Rakshas
were continually being crushed. Thereupon the
Asuras said to one another : ‘ Evil, alas ! this bull
inflicts upon us ! how can we possibly destroy him ?’
Now KilAta and Akuli were the two priests
(brahman) of the -Asuras.

1 5. These two said, ‘ God-fearing, they say, is
Manu ; let us two then ascertain !’ They then went
to him and said : ‘ Manu ! we will sacrifice for thee !’
He said : ‘ Wherewith ? ’ They said ; ‘ With this
bull!’ He said: ‘So be it!’ On his (the bull’s)
being killed the voice went from him.

16. It entered into Manivi, the wife of Manu;
and when they heard her speak, the Asuras and
Rakshas were continually being crushed. There-
upon the Asuras said to one another : ‘ Hereby
even greater evil is inflicted on us, for the human
voice speaks more ! ’ KilAta and Akuli then said :
‘ God-fearing, they say, is Manu : let us then ascer-
tain ! ’ They went to him and said ; ‘ Manu ! we
will sacrifice for thee!’ He said: ‘Wherewith?’

(vih^ra) of the fires ; he strikes with the wedge (samyi, a stick of
khadira wood, usually some six or eight inches long, used for
placing under the lower grindstone on the north side, so as to
make it incline towards east) twice the lower and once the upper
grindstone. Schol. on KSty. ^’r. II, 4, 15.

^ This bull of Manu has been compared by Dr. Kuhn (Zeit-
schrift fur Vergl. Sprachf. IV, 91 seq.) with the Minotaur of the
Greeks. Cf also J. Muir, Original Sanskrit Texts, vol. i. p. 188
seq.; and Professor Weber’s Translation of the first Adhyfiya, Ind.
Streifen, I, p. 50.

30

SATAPATHA-BRAHMAiVA.

‘ They said: ‘With this thy wife!' He said: ‘So
be it!’ And on her being killed that voice went
from her.

17. It entered into the sacrifice itself, into the
sacrificial vessels; and thence those two (Asura
priests) were unable to expel it. This same Asura-
killing, foe-killing voice sounds forth (from the mill-
stones when they are beaten with the wedge). And
for whomsoever that knows this, they produce this
discordant noise on the present occasion, his enemies
are rendered very miserable.

18. He beats the mill-stones with the wedge,
with the text (Vi^. S. I, 16 a) : ‘ A honey-tongued
cock (kukku/a^) art thou (O wedge) !’ For honey-
tongued indeed was he (the bull) for the gods,
and poison-tongued for the Asuras : hence he
thereby says : ‘ What thou wert for the gods, that
be thou for us ! ’ He adds : ‘ Sap and strength do
thou call hither ! with thy help may we conquer in
every battle ! ’ In these words there is nothing that
is obscure.

19. Thereupon he (the Adhvaryu) takes the
winnowing basket, with the text (V^. S. I, 14 h) :

‘ Rain-grown art thou !’ For rain-grown it is indeed,
whether it be made of reeds or of cane or of rushes,
since it is the rain that makes these grow.

‘ MaMdhara oifers the following etymological derivation of this
word: i. from kva kva, ‘where? where?’ [' He who, wishing to
kill the Asuras, roams about everywhere, crying “where, where
are the Asuras?”']; 2. from kuk, ‘a hideous noise,' and ku/, ‘to
spread ; ’ or 3. one who, in order to frighten the Asuras, utters
a sound resembling that of the bird called kukku/a (cock). Pro-
fessor Weber translates it by ‘Briiller’ (roarer, crier).

’ Viz. when the rice has been husked (by the Havishkr/t in the
mortar). Schoh on Kity. Ar. II, 4, 16.

I KANJDA, I ADHYIyA, 4 BrIhMAJVA, 22.

31

20. He then pours out the (threshed) rice (from
the mortar into the winnowing basket), with the text
(V&^. S. I, 16 c) : ‘May the rain-grown acknowledge
(receive) thee!’ For rain-grown also are these
(grains), whether they be rice or barley, since it is
the rain that makes them grow. By these words he
establishes an understanding between them and the
winnowing basket, in the hope ‘that they will not
injure each other.’

21. He now winnows (the rice), with the text
(Vi^. S. I, 16 d) ; ‘Cleared off is the RakshasI
cleared off are the evil-doers!’ The husks (which
have fallen on the ground) he throws away ^ with
the text (Vi^. S. 1 , 16 e), ‘ Expelled is the Rakshas!’
for those evil spirits, the Rakshas, he thereby expels.

22. He then separates (the husked grains from
the unhusked), with the text (V^^. S. I, i6 f) ; ‘ May
the wind separate you ! ’ For it is that wind (which
is produced by the winnowing) which here purifies
(or blows, pavate); and it is the wind that separates
everything here (on earth) that undergoes separation :
therefore it also separates here those (two kinds of
grain) from each other. Now when they are under-
going this process, and whilst he is separating ^ (the
husked, so as to drop them into a pot), —

^ He puts them into the central one of the potsherds for the
Agni cake, and throws them on the utkara, or heap of rubbish
(cf. p. 25, note i). Schol. on Katy. Sr. II, 4, 19* Before he pro-
ceeds with his work, he has to touch water $ cf. p. 2, note 2.

* He separates them whilst holding the mouth of the winnowing
basket sideways or horizontally, and makes the husked ones fall
into the pot Schol. on KIty. Sx. II, 4, 20. According to the Pad-
dhati, he now puts the unhusked once more into the mortar and

threshes them again, and then pouring them bac^m^|hgf^|-sket

repeats the same process^ ^ ^

^ ,, i*cc. Ho

C> r Class H'o ... J ^
V Book. Ho.-.........,.*-,-. ^

j

32

^ATAPATHA-BRlHMAiVA.

23. He addresses (those in the pot) thus (Vi^. S.
I, 16 g): ‘May the divine Savitrt, the golden-
handed, receive you with a flawless^ hand !’ By this
he says: ‘May they be well received!’ He then
cleans them thrice ^ ; for threefold is the sacrifice.

24. Here now some clean them with the formula:
‘ For the gods get clean ! for the gods get clean ! ’
But let him not do so : for this oblation is intended
for some particular deity; and if he were to say,
‘For the gods get clean!’ he would make it one
intended for all the deities, and would thereby raise
a quarrel among the deities. Let him therefore do
the cleaning silently!

Second AdhyIya. First Brahmajva.

1. Now the one (viz. the Agnidhra) puts the
potsherds on (the Girhapatya fire); the other (viz.
the Adhvaryu) the two mill-stones (on the black
antelope skin) : these two acts are done simulta-
neously. The reason why they are done simul-
taneously (is this) :

2. The head of this sacrifice is (represented by)
the rice-cake ® : for those potsherds (kapila), no
doubt, are to this (rice-cake) what the skull bones
(kap 41 a) are to the head, and the ground rice is

' Viz. with the fingers joined together so as not to allow any
grains to fall to the ground. Mahidh.

By removing the minute husks and grains (ka«a) he makes the
husked grains (tawi'ula) free from dust and shiny (this is apparently
done by repeated winnowings). Schol. on K^y. .Sir. 11 , 4, 22.

* This idea was no doubt suggested by the derivation of the
word puroifar (rice-cake), from pur as, ‘before, in front, at the
head,’ and dS j, ‘ to offer ’ (see I, 6, z, 5 ) ; the double meaning of
kapfila (shell or cup and skull) being made use of to complete
the siniile.

I KANDA, 2 ADHYAYA, I BRAHMAYA, 5.

nothing else than the brain. Now this (combination
of skull and brain) certainly forms one limb: ‘Let
us put that (which is) one together! Let us make it
one I ’ thus they think ; and therefore the two acts
are done simultaneously.

3. He who puts the potsherds on (the fire), takes
the shovelling-stick (tipavesha), with the text (V^^.
S. I, 17a): ‘ Bold (dhrfsh/i) art thou!’ For since
with it he, as it were, attacks the fire boldly, there-
fore it is called dhresh/i^. And since with it he
touches (the coals) at the sacrifice, since with it he
attends to (upa-vish) this (Girhapatya fire), there-
fore it is called upavesha.

4. With it he shifts the coals to the fore-part*
(of the khara or hearth-mound), with the text (Vi^.

S. I, 17b): ‘O fire! cast off the fire that eateth
raw flesh! drive away the corpse-eating one ! ’ For
the raw flesh-eating (fire) is the one with which men
cook what they eat ; and the corpse-eating one is
that on which they burn (the dead) man : these two
he thereby expels from it (the GcLrhapatya).

5. He now pulls toward himself® one coal, with
the text (V%-, S. I, 17 c) : ‘ Bring hither that (fire)
which maketh offerings to the gods!’ He thinks:

‘ On that (fire), which makes offerings to the gods, we

^ The upavesha, or dhr/sh/i, is made of fresh varawa or
paldra wood, a cubit (aratni) or span (vitasti) long; one of its ends
having the shape of a hand (hastSkr/ti), to serve as a coal shovel;
cf. Mahtdh. and Schol. on Kdty. I, 3, 36 ; 11, 4, 26. Dhrfsh/i is
apparently derived from the root dhrfsh, ‘ to be bold.’

* The burning coals have been hitherto lying on the western
side of the GIrhapatya hearth, and as this side, which has been
well heated by this time, will be used for the potsherds to be put on,
he shifts the coals to the eastern or fore-part of the hearth.

• Viz, to the centre of the cooking-place.

[^*] ^

m

34

^ATAPATHA-BRAHMAiVA.

will cook the oblations ! on that one we will perform
the sacrifice ! ' and for this reason he pulls (one of
the coals) toward himself.

6. On it he places the central potsherd ^ For

1 In Y^^^ika Deva s commentary on Mty. II, 4, 37, full explana-
tions are given regarding the manner of arranging the potsherds
(kap^las) on which the sacrificial cakes are spread, and which
vary in number and shape. The Adhvaryu is first to describe
a circle, the diameter of which is six ahgulas (an ahgula or
thumb's breadth=about finch). This circle he then divides into
three parts by drawing across, from west to east, two parallel lines
at a distance of two ahgulas from one another, so as to make the
two outer (or southern and northern) segments of equal size. The
middle division he then covers with three equal square potsherds
(measuring two ahgulas on each side), by laying down first the
central one, then the one behind or west of it, and lastly the front
or eastern one. He then lays down another (the fourth) south of
the first or central one ; after which he divides the still remaining
potsherds equally between the southern and the northern segments,
or, in case of that number being uneven, assigns the odd potsherd
to the southern division. Thus, in the present case, where in the
first place a cake on eight potsherds is to be offered to Agni;
after laying down the three intermediate ones and the fourth, or
central one of the southern division, he divides the remaining four
equally between the southern and northern segments, beginning,
in laying them down, in the south-east corner, and moving around
from right to left, so as to end in the north-east. Similarly in the
case of the cake on eleven potsherds for Agntshomau, after
laying down the first four potsherds, he assigns four of the re-
maining seven to the southern, and three to the northern division.
Thus with cakes requiring an uneven number of potsherds, the
number of those of the southern division exceeds that of the nor-
thern one by two ; and in the case of an even number, by one
only. This is the rule applying to cakes requiring at least six
potsherds. When one potsherd only is required, it is to be of the
size of a hand; when two, they are to form a circle divided into
two equal parts by a line drawn from south to north ; when three,
the circle is divided into three sections from south to north; when
four or five, it is divided into two halves from west to east; and in
the one case three potsherds are placed in the southern and one
(of half-moon shape) in the northern half; in the other case three
in the northern and two in the southern division. The potsherds.

I KkNDA, 2 ADHYIya-, I BRAhMAWA, 7. 35

the go<£s, when they were performing sacrifice, were
in fear of a disturbance from the Asuras and
Rakshas. They were afraid lest those evil spirits,
the Rakshas, might rise from below them. Now
Agni (fire) is the repeller of the Rakshas, and for
this reason he thus places (the potsherd) on it.
The reason why it is just this (coal) and no other
(on which the potsherd is put) is, that this one,
having been consecrated by the (above) sacrificial
formula, is sacrificially pure: that is why he places
the central potsherd on it.

7. He puts it on, with the text (VA^. S. I, 17 d) :
‘Thou art firm; make thou the earth firm!’ For
under the form of the earth he renders this same
(sacrifice) firm ; by it he chases away the spiteful
enemy. He adds : ‘ Thee, devoted to the brah-
man, devoted to the kshatra, devoted to the
(sacrificer’s) kinsmen, I put on for the destruction of
the enemy ! ’ Manifold, indeed, are the prayers for
blessing in the sacrificial texts (ya^us) : by this one
he prays for the priestly and military orders, those
two towers of strength (virye, energies) h ‘ Thee,
devoted to the (sacrificer’s) kinsmen,’ he says, be-
cause kinsmen mean wealth, and wealth he thereby
prays for. When he says, ‘ I put thee on for the
destruction of the enemy,’ whether or not he wishes
to exorcise, let him say, ‘for the destruction of so

though mostly irregular in shape, must always exactly fit one
another, so as not to leave any space between. This is effected by
rubbing the edges. The cake itself is to be of the shape of a
tortoise; the convex shield, or carapace, of the latter consisting of
plates arranged in a somewhat similar way as the potsherds of most
cakes, viz. in a central (dorsal) and two lateral sets.

^ For special prayers for the two highest castes, in the Vfi^as.
Sa«h., cf. Weber, Ind. Stud, X, 27.

36

JATAPATHA-BRAHMAiVA,

and so ! ’ The moment it (the potsherd) has been
put down (and while it is still being touched) with
the (fore-)finger of his left hand, —

8. He seizes a (second) coal, lest the evil spirits,
the Rakshas, should in the meantime rush in here.
For the Brdhman is the repeller of the Rakshas ^ :
hence, the moment it (the potsherd) has been put
down (and while it is still being touched) with the
finger of his left hand, —

9. He pushes the coal on it, with the text (VA^.
S. I, 18 a) : ‘Accept, O Agni, this holy work (brah-
man)^!’ He says this, lest the evil spirits, the
Rakshas, should rush in here before; for Agni is
the repeller of the Rakshas : this is the reason why
he pushes it on (the potsherd).

10. He then puts on that (potsherd) which is
(to stand) behind (or west of the first or central
one), with the text (Vd^. S. I, 18 b) : ‘A support art
thou! make firm the aerial region!’ Under the
form of the atmosphere he makes this (sacrifice)
firm ; by this he chases away the spiteful enemy. He
adds : ‘ Thee, devoted to the brahman, devoted to
the kshatra, devoted to the (sacrificer’s) kinsmen,
I put on for the destruction of the enemy ! ’

11. He then puts on that one which is (to stand)
before (i. e. east of the first potsherd), with the text
(Vd^. S. I, 18 c) : ‘A stay art thou! do thou make
firm the sky !’ Under the form of the sky he makes
this same (sacrifice) firm ; by it he chases away the
spiteful enemy. He adds : ‘Thee, devoted to the
brahman, devoted to the kshatra, devoted to the
kinsmen, I put on for the destruction of the enemy !’

" ‘ Cf;.!, 1, 4, 6. ^ ^ ~~~ ~ —

“ Mahtdhara admits the alternative interpretation, ‘ Receive (me)
the priest ! '

I KliVDA, 2 ADHYIyA, I BRAhMAA^A, 1 3. 37

12. He now puts on the one that is (to stand) on
the right (i.e. south of the first), with the text (Vi^. S,
I, 18 d) : ‘For all the regions I put thee on ! ' What
fourth (world) there is or is not beyond these (three)
worlds, by that indeed he thereby chases away the
spiteful enemy. Uncertain, no doubt, is what fourth
(world) there is or is not beyond these (three)
worlds, and uncertain also are all those regions ; for
this reason he says, ‘ For all the regions I put thee
on!' The remaining potsherds he puts on^ either
silently, or with the text (Va^. S. I, i8 e) : ‘ Layer-
forming are ye ! heap-forming are ye ! '

13. He then covers them over with (hot) coals,
whilst muttering the text (Vd^. S. I, i8 f) : ‘May
ye be heated with the heat of the Bhrfgus and

^ Viz. dividing them in the manner explained at p. 34? note i,
and beginning (south)-east, and moving around from left to right
(L e. following the course of the sun). Mr. Ralph Griffith (Trans-
lation of the Rdmdyan, I, p. 90) has compared this Hindu rite of
pradakshiwa or dakshi^^ikara/^a with the Gaelic deasH as
described in the following passage of Sir W. Scott’s The Two
Drovers : ' “ But it is little I would care for the food that nourishes
me, or the fire that warms me, or for God's blessed sun itself, if
aught but weel should happen to the grandson of my father. So
let me walk the deasil round you, that you may gp safe out into
the far foreign land, and come safe home." Robin Oig stopped,
half embarrassed, half laughing, and signing to those near that he
only complied with the old woman to soothe her humour. In the
meantime she traced around him, with wavering steps, the pro-
pitiation, which some have thought has been derived from the
Druidical mythology. It consists, as is well known, in the person,
who makes the deasil, walking three times round the person who
is the object of the ceremony, taking care to move according to
the course of the sun.' Cf. note at p. 45. Note also the etymolo-
gical connection between dakshi/^a and deiseil (Old Ir. dessel,
from d e s s, Gael, d e a s, south or right side). F or the corresponding
rite (dextratio) at the Roman marriage ceremonies see Rossbach,
Romische Ehe, pp. 315, 316; Weber, Ind. Stud. V, p. 221.

38

SATAPATHA-BRAHMAiVA,

AngirasM’ for it is indeed the brightest light, that
of the Bhrfgus and Ahgiras. He covers them with
the view that ‘ they shall be well heated.

14. Now he^ who puts the two mill-stones on
(the black antelope skin), (in the first place) takes
up the black antelope skin, with the text (VA^. S. I,
19) : ‘ Bliss-bestowing art thou ! ’ He shakes it, with
the text (ib.) : ‘ Shaken off is the Rakshas, shaken
off are the enemies ! ’ the import and application of
which is the same (as above, I, i, 4, 4). He spreads
it (on the ground) with the neck-part turned towards
west, whilst muttering the text (ib.) ; ‘ The skin of
Aditi (the inviolate or boundless earth) art thou!
May Aditi acknowledge (receive) thee !’ the import (of
this formula) being the same (as before, I, i, 4, 5).

15. He then puts the lower mill-stone on it,
with the text (VA/. S. 1 , 19): ‘A rock-bowl art thou 1
May the skin of Aditi acknowledge thee ! ’ for it is
a bowl (dhishawA) and a rock too; and by saying,

‘ May the skin of Aditi acknowledge thee,’ he esta-
blishes an understanding between it and the black
antelope skin, so that ‘ they will not hurt each other.’
This one (the lower mill-stone) represents the earth.

16. He now puts upon (the west side of) it- the
wedge® with its point turned towards north, whilst

^ The old families of the Bhrfgus and Ahgiras are frequently
mentioned together, and often also in conjunction with the Athar-
vans : it is indeed to these three families that the native authori-
ties attribute the texts and ritual of the Atharva-veda, or fourth
Veda, which is generally referred to in the later Vedic writings
under the designation Atharvihgirasas. It is probable that
the Bhrigu-Ahgiras in the above formula of the VS^s. Sam-
hitft are intended as equivalent to the latter term. Cf. Weber,
Otnina et Portenta, p. 346.

* Viz. the Adhvaiyu; cf. I, 2,,i, r.

® According to the corresponding rule of Kdtyftyana (II, 5, 4)

I KhrOA, 2 ADHyAya, I BRAHMAiVA, 1 8. 39

muttering the text (VA^. S. I, 19): ‘The stay of
the sky art thou!’ that is to say, it represents the
atmosphere ; for by means of the atmospheric
region those two, the sky and the earth, are firmly
kept asunder ; and for this reason he says, ‘ The
stay of the sky art thou I ’

17. He then puts the upper mill-stone on (the
lower one), with the text (VA^. S. I, 19) ; ‘A rock-
born bowl art thou ! May the rock acknowledge
thee r For this one being smaller is, as it were, the
daughter (of the lower mill-stone)^; for this reason
he calls it ‘ rock-born.’ ‘ May the rock acknow-
ledge thee!’ he says, because one of the same kin
acknowledges (receives the other) : thereby he esta-
blishes an understanding between those two mill-
stones, thinking ‘ they will not hurt one another ! ’
This one, as it were, represents the sky; (or) the
two mill-stones are, as it were, the two jaws, and
the wedge is the tongue : that is why he beats
(the mill-stones) with the wedge for it is with the
tongue that one speaks.

18. He now pours the rice on (the lower stone),
with the text (Vif. S. I, 20): ‘Grain (dhdnyam)
art thou ! do thou gratify (dhi) ® the gods!’ for it is

and to his commentators (and Mahidhara on 'V^. S. I, 19) and
the Black Yagur-veda, he does not lay the wedge on the lower mill-
stone, but inserts it under the west or back-part of the stone, so as
to make the latter incline towards east and to steady it.

' In the Gobhiliya Grzhya-sHtra II, 1, 1 6 the upper stone is similarly
called ‘the son or child’ of the lower one [drfshatputra], which the
editor, ATandrakSnta, interprets as ‘drfshad and its son;’ or option-
ally, ‘the son of the d«shad.’ Cf. Weber, Ind. Stud. V, p. 305 note.

“ See I, I, 4, 13.

^ MaMdhara derives dhinya from the root dhi; and appa-
rently allows to it here the double meaning ‘corn or grain,' and
‘ that which satisfies or pleases.’

40

^ATAPATHA'BRlHMAiVA.

graiij; and it is with the intention ‘ that it may
gratify the gods ’ that the rice-oblation is taken.

19. He then grinds it, with the text (Vd^. S. I,
20) : ‘ For out-breathing (I grind) thee ! for in-breath-
ing thee! for through-breathing (pervading vital
air)i thee! May I impart a long duration to the
life (of the sacrificer)H’ He pours it (the ground
rice on the skin), with the text (ib.) : ‘ May the
divine Savitrf, the golden-handed, receive thee with
a flawless hand®!’ ‘For his (the sacrificer’s) eye
(I look at) thee^!’

20- The reason why he thus grinds it, is that
the sacrificial food of the gods is living, is amrfta
(ambrosia, or not dead) for the immortals. Now
with the mortar and pestle, and with the two mill-
stones they kill this rice-olfering (havirya^wa).

21. When he now says : ‘ For out-breathing thee !
for in-breathing thfee ! ’ he thereby again imparts
outrbreathing and in-breathing (to it), and by saying
‘ for through-breathing thee ! ’ he imparts through-
breathiing (to it). By ‘ may I impart a long duration
to the life!’ he bestows life on it. By ‘may the divine
Sayitff, the golden-handed, receive thee with a flaw-

^ Qn the tbrpe kinds of breathing, see I, i, 3, 2-3.

® According to Katy^yana (II, 5, 7) and Mahtdhara, this last
formula (‘May 1/ &c.) should be joined to the one that follows,
and pronounced hy the Adhvaryu whilst he pours the gxoundrrice
on the skin. Mahidhara interprets it thus ; / 1 put thee, (O rice I
on the black antelope skin) for (increasing) the life (of the sacri-
ficer) with a view to a long continuance (of the sacrificial work) ; ’
or 'I place thee along the long expanse (i.e the skin) for thy
(the rice's) long life!'

’ See I, I, 4, 23.

* Thus, according to Katy. or Mahidh., whilst he looks at the
ground rice on the skin.

I KAiVJDA, 2 ADHYAyA, I BRAHMAiVA, 2 2.

41

less hand!’ he says : ‘May they be well received!’
By ‘ for the eye thee ! ’ he bestows eye-sight on it.
Now these (attributes) are those of a living being;
and thus that sacrificial food for the gods is indeed
living, is am?<^fta (ambrosia, or not dead) for the im-
mortals. This is the reason why he thus grinds (the
rice). (Whilst) they are grinding the (ground) grains^,
(and whilst) they are heating the potsherds, —

22. Some one^ pours clarified butter (into the
A^yasth^ll, or butter-pot). Now whatever oblation,
in being taken, is announced to a (particular) deity,
that belongs to the respective deity, that he takes
with a special prayer ; but in taking this oblation,
to wit, the butter, he does not announce it to
any particular deity, and therefore takes it with an
undefined formula, viz. with (Vci^. S. I, 20) : ‘ J uice
of the great ones art thou !’ For ‘the great ones’
some (take to be) a name for the cows; and their
juice indeed it is: for this reason he says, ‘The
juice of the, great ones art thou ! ’ And thus, more-
over, is some of that (butter) taken with a sacrificial
formula: and for this reason also he says, ‘ The juice
of the great ones art thou ! ’

^ PiMshanti pish/ini; the grinding of the ground or grinding
of flour (pish/a-pesha«a) is a common expression in later
Sanskrit for doing a useless work (‘carrying owls to Athens,’ or
‘ coals to Newcastle ’). In the present passage, however, the phrase
has to be understood, according to S&ya»a, as meaning ‘whilst
they (the sacrificer’s people) carry-on the work of grinding begun
by the Adhvaryu.’

The Agntdhra or somebody else, according to Sdya«a ; but
according to the Schol- on Kity. II, 5, 9, it is done by the sacrificer
himself, who thereupon prepares the ve da or bunch of sacrificial
grass, tied in the middle, and cut straight at each end, and used
for Sweeping, &c. Gf. Kfity. I, 3, 21-22; II, 5, 9.

SATAPATHA-BRiHMAiVA.

Second BrAhmana.

r. He pours (the ground rice) into that which
contains the strainers — viz. into a dish (pdtri) on
which he has laid the two strainers — with the text
lykg. S. I, 2i) : ‘At the impulse of the divine Savi-
tri I pour thee out, with the arms of the Alvins, with
the hands of Phshan!’ The import of this formula
is the same (as before, I, i, 2, 17).

2. He now sits down somewhere inside the altar
(vedi)h Then some one (viz. the Agnidhra) comes
with the kneading- water 2 and brings it to him. He
(the Adhvaryu) receives it through the strainers,
with the text (Va^. S. I, 21): ‘Let the waters
mingle with the plants!’ for thereby the water unites
with the plants, viz. with the ground rice, — ‘ The
plants with the sap I ’ for the plants thereby unite
with the sap ; viz. that ground rice with the water,
for water is their sap, — ‘ The shining (or wealthy
ones) with the moving I ’ for the shining ones are the
waters, and the moving ones are the plants, and
these two are thereby mixed together, — ‘Let the
sweet mingle with the sweet ! ’ whereby he says, ‘ let
the savoury be mixed with the savoury ! ’

3. He then mixes (the two) together, with the
text (Va^. S. I, 22) : ‘ For generation I unite thee I ’
for, in order that it (the dough or the sacrificial cake
prepared from it) may bring offspring to the sacri-

^ ‘He sits down (with the dish) either behind the cooking fire,
or inside the altar,’ Katy. II, 5, ii. According to Mah^deva, the
former alternative is the one favoured by the Kdravas.

® According to Ktty. II, g, i, the kneading-water (or mixing-
water, upasar^ani) has been put on the (Gfirhapatya) fire (by
the Agntdh) at the time of, or previously to, the spreading of
the black antelope skin.

I kAjvba, 2 adhyIya, 2 brAhmaya, 6. 43

ficer, for his prosperity, for food, and so on, — for
these reasons he mixes them together. And he also
mixes them together with the intention of placing
it (the dough) on (the fire) : hence, in order that it
(the sacrificial cake) may be produced over the fire,
for that purpose also he mixes them together.

4. He now divides it into two halves, if there be
two oblations : at the full-moon sacrifice there really
are two oblations. He then touches them, — where
(by so doing) he would not again mix (the two)
together, — with the (respective) formulas (V^.

S. I, 22) ; ‘This to Agni ! ’ ‘This to Agni-Soma!’
Separately indeed they take that sacrificial food
(from the cart) in the first place’-; then they thresh
it together, then they grind it together, then he
again divides it: for this reason he thus touches
(them separately). The one (the Adhvaryu) now
places the cake over (the fire), the other (the Agni-
dhra) puts the clarified butter on :

5. These two acts are done simultaneously. The
reason why these two acts are done simultaneously
is that one half of the body of the sacrifice no doubt
is that butter, and the other half is this rice-offering.

‘ That half and this half, these two let us now take
to the fire ! ’ thus (they think) : for this reason those
two acts are done, simultaneously, and thus this body
of the sacrifice is joined together.

6. That one (the Agnidhra) puts the butter on,
with the text (Vi^. S. I, 22): ‘For sap — thee!’ When
he says ‘ for sap thee I ' he says it for the sake of
rain ; therefore he takes it off again, with the text
(V^. S. 1,30): ‘ For juice — thee!’ What juice is

^ See I, I, 2, 17 seq., especially p. 17, note 2.

44

SATAPATHA-BRAHMAiVA.

derived (by the plants) from the rain, for that he
says this,

7. Now he (the Adhvafyu) puts on (adhi-vrz^)
the cake, with the text (Vd/’. S. I, 22) : ‘ Heat (or a
hot vessel, gharma) art thou ! ’ whereby he makes it
(a means of) sacrifice, and puts it on in the same
way as if he were putting the (pravargya) cauldron
(gharma)^ on,' — ‘Life-sustaining (vii'viyus) ! ’ he
adds, whereby he obtains life (for the sacrificer).

8. He spreads it (over the respective potsherds),
with the text (Vi^. S. I, 22): ‘ Spread widely, thou
wide-spreading one ! ’ whereby he causes it to spread.
He adds : ‘ May thy Lord of Sacrifice spread widely
(prosper) ! ’ Lord of Sacrifice, namely, is the sacri-
ficer : hence it is for the sacrificer that he thereby
prays for blessing.

9. Let him not make it too broad ; for he would
make it a human (profane, common cake), if he were
to make it (too) broad. Unlucky for (or, excluded
from) the sacrifice indeed is that one, to wit, the
common (cake). ‘ That I may not do anything that

* Gharma, literally ‘heat,’ is also the technical term for a kind
of cauldron (also called mahdvtra) used at the Pravargya cere-
mony, a preparatory rite of the Soma-sacrifice : the empty cauldron
is there put on the fire, and when thoroughly heated (whence its
name), fresh milk is poured into it. The technical phrase for
putting on the cauldron is pra-vrz)g, from which pravargya is
derived; and the same verb, though with a difierent preposition
(viz. adhi-vrzg), being techrucally used for the putting on of
the sacrificial cake, this verbal coincidence has probably suggested
this connection of the two ceremonies, there being a constant
tendency to establish some kind of relation between ordinary
offerings and the Soma-sacrifice, as the most solemn one; cf. Ill,
4 j 4 ) X, 2, 5, 3 seq.; Ait. Br. I, 18 seq. Previously to the
spreading of the cake, the cinders are swept off from the potsherds

with the grass-brush (veda), Hilleb, p. 41, note 7.

I kInDA, 2 ADHYAyA, 2 BRiHMAiVA, 1 3. 45

is unlucky at the sacrifice,’ thus (he thinks, and)
for that reason he should not make it too broad.

10. And some now say: ‘He should make it of
the size of a horse’s hoof!’ But who knows how
large is a horse’s hoof? Let him make it of such
a size as in his own mind he does not think would
be too broad.

11. He then touches it over with trater, either
once or three times : for tvhatever in this (rice-
offering) they either injure or tear asunder in the
threshing or grinding of it, that — ^water being (a means
of) expiation (or purification) — ^he thereby expiates
with water, that is, with (the means of) expiation;
that he thereby makes good : for this reason he
touches it over with water.

12. He touches it over, with the text (Vi^. S. I,
22) : ‘May the fire not injure thy skin!’ for on the
fire he is now going to heat it : ‘ May that (fire) not
injure thy skin ! ’ this is what he thereby says.

13. He now carries fire round itb By this he
encloses it with an unbroken fence, lest the evil

’ The paryagnikara«am consists in performing prada-
kshi«i (see p. 37, note i) on an object whilst holding a fire-brand
or burning coal; or (according to the Paddhati) in moving one’s
hand, which holds the burning coal, round the oblation, from
left to right. According to Kfity. II, 5, 22, the Adhvaryu does so
on the present occasion, whilst muttering the formula, 'Removed
is the Rakshas! removed are the enemies!’ (Taitt. S. I, i, 8, i.)
This practice of paryagnikara«am may be compared with the
carrying of fire round houses, fields, boats, &c., on the last night
of the year, a custom which, according to Mr. A. Mitchell (The
Past in the Present, p. 145), still prevails in some parts of Scot-
land, and which he thinks is probably a survival of some form of
fire-worshif^ and intended to secure fertility and general prosperity.
The obvious meaning of the ceremony would seem to be the
warding off of the dark and mischievous powers of nature.

46

DATAPATH A-BRiHMAiV A,

spirits, the Rakshas, should seize upon it ; for Agm
(fire) is the repeller of the Rakshas: this is the
reason why he carries fire round it.

14. He bakes ^ it, with the text (Va^. S. I, 22):

‘ Let the divine (or God) Savitw bake thee ! ’ for it
is not a man that bakes it, but a god it is : therefore
it is the God S>3.viXri that bakes it He adds : In
the highest heaven!’ He means to say ‘among the
gods,’ when he says ‘in the highest heaven.’ He
touches it : ‘ I will ascertain whether it is done 1 ’
thus (he thinks, and) for that reason he touches it.

15. He touches it, with the text (Vig*. S. I, 23) .

‘ Be not afraid ! shrink not I ’ He thereby says : ‘ Do
not thou be afraid, do not thou shrink, because I, a
man, touch thee that art not human 1

16. When it is done, he covers it over (with hot
ashes) : ‘ Lest the evil spirits, the Rakshas, should
espy it,’ thus (he thinks) ; and ‘ Lest it should lie,
as it were, naked and despoiled I thus also (he
thinks) -.—that is the reason why he covers it over.

17. He covers it over, with the text (Vi^-. S. I,
23): ‘May the sacrifice not be liable to languish,
nor the sacrificer’s race liable to languish ! That
the sacrifice or the sacrificer may not languish after
this, when I cover this over,’ thus (he thinks, and)
for this reason he covers it over in this manner
(i. e. with the above text).

1 Oa the upper side it is baked by burning straw put on or held
over it, whereby it takes a crust (tva/5, ‘ skin ). Schol. on Katy.
XX 5^3

With the name of no other God the epithet deva (^ shining/
‘God') is so frequently used as with that of Savitrz’: hence,
according to the author's reasoning, it is he that must be intended,
whenever a god not otherwise specified is alluded to.

I kAjVDA, 2 ADHyAyA, 3 BRAHMAiVA, 2.

47

1 8. He then pours out for the Aptya deities the
water with which the dish has been rinsed and
that in which he has washed his fingers h The
reason why he pours it out for the Aptyas (is this) :

Third BRAnMAiVA.

The Preparation or the Altar.

I. Fourfold, namely, was Agni (fire) at first. Now

that Agni whom they at first chose for the office
of Hotrf priest passed away. He also whom they
chose the second time passed away. He also whom
they chose the third time passed away I There-
upon the one who still constitutes the fire in our own
time, concealed himself from fear. He entered into
the waters. Him the gods discovered and brought
forcibly away from the waters. He spat upon the
waters, saying, ‘ Bespitten are ye who are an unsafe
place of refuge, from whom they take me away
against my will ! ’ Thence sprung the Aptya deities,
Trita, Dvita, and Ekata.

2. They roamed about with Indra, even as now-
adays a BrAhman follows in the train of a king.
When he slew Vi^varfipa, the three-headed son of
Tvash/rf, they also knew of his going to be killed;
and straightway Trita slew him. Indra, assuredly,
was free from that (sin), for he is a god ®.

* The washing of the fingers and the dish, and has taken place
after the putting on and touching over of the cake, and before the
paryagnikara«am is performed.

“ In I, 3, 3, 13-16, the three former Agnis (or the three brothers
of Agni, acc. to MahJdh., S. II, 2) are said to have fled from
fear of the thunderbolt, in the shape of the vasha/ formula.

® Cf. I, 6, 3, I seq. In the Taitt. Samh. II, 5, i, i, Vijvarfipa,
the TvSsh/ra, is said to have been a sister’s son of the Asuras, and

< u

i'

■f li

48

SATAPATHA-BRlHMAiVA.

3. And the people thereupon said ; ‘ Let those be
guilty of the sin who knew about his going to be
killed! ‘How?’ they asked. ‘The sacrifice shall
wipe it off upon (shall transfer it to) them ! ’ they said.
Hence the sacrifice thereby wipes off upon them
(the guilt or impurity incurred in the preparation of
the offering), when they pour out for them the water
with which the dish has been rinsed, and that in
which he (the Adhvaryu) has washed his fingers.

4. And the Aptyas then said : ‘Let us make this
pass on beyond us I’ ‘On whom?’ they asked,

‘ On him who shall make an offering without a
dakshi nh. (gift to the officiating priests) ! ’ they said.
Hence one must not make an offering without ada-
kshii^i; for the sacrifice wipes (the guilt) off upon
the Aptyas, and the Aptyas wipe it off upon him
who makes an offering without a dakshiwd.

5. Thereupon the gods ordained this to be the

house-priest (puro hit a) to the godSj and to have been killed by
Indra, because he had secretly contrived to let the oblations
go to the Asuras, instead of to the gods. Thus by killing him,
Indra (or Trita, according to our version of the legend) became
guilty of that most hideous crime, the brahmahaty^, or killing
of a Br^hma;2a. Trita, the Ap’tya (i.e. probably ‘sprung
from, or belonging to the ap, or waters of the atmosphere '),
seems to have been a prominent figure of the early Indo-
Iranian mythology, the prototype, in many respects, of Indra, the
favourite god of the Vedic hyihns. The notion of wishing evil and
misfortune away to Trita, or far, far away,, is a familiar one to the
Vedic bards. The name Traitana also occurs once in Rig-veda
(I, 158, 5), though in a rather dark passage. On the connection
between Trita (? Traitana) and the Iranian Thraetona (Feridfin),
son of Athvya, see E. Bumouf, Journ. Asiat. V, 120 ; R. Roth,
Zeitschr. d. Deutsch. Morg. Ges. II> p. 2I6 seq. Dvita (the second)
and Ekata are no doubt later abstractions suggested by the
etymology of the name Trita (the third), although the former,
Dvita, occurs already in the Vedic hymns.

I KANDA, 2 ADHYAyA, 3 BRAHMAiVA, 5.

49

dakshi«i at the new- and full-moon sacrifices, to
wit, the Anvdhirya mess of rice\ ‘lest the obla-
tion should be without a dakshi^d.’ That (rinsing
water) he pours out (for each Aptya) separately : thus
he avoids^ a quarrel among them. He makes it hot
(previously) ® : thus it becomes boiled (drinkable) for
them. He pours it out with the formulas, ‘ For
Trita thee ! ’ ‘ For Dvita thee ! ’ ‘ For Ekata thee ! ’
— Now it is as an animal sacrifice that this sacri-
ficial cake is offered

^ The Anvah^rya consists of boiled rice prepared from the
rice-grains that remain after the sacrificial cakes have been pre-
pared. It is put on the Dakshiwa fire by the Adhvaryu for
cooking after covering over the cakes and pouring out the water.
Kity. II, 5, 27. Saya;za explains the term as 'that which takes
away (anvfi-hn) from the sacrificer the guilt incurred by mistakes
during the sacrifice ; ' but the St. Petersburg Dictionary offers the
more probable explanation of it as 'that which serves to supple-
ment (anv^-hrz) the sacrifice.’

* According to Siyazza 'he makes the poured-out water hot
with a coal.’ K§:tylyana (II, 5, 26) and his commentators, on the
other hand, supply the following particulars : ' Having heated (with
straw lighted in the G^rhapatya) the water which has been used
for washing the dish and hands, he pours it out for the Aptyas
(from east to west into three lines drawn with the wooden sword
from west to east, north of the sacrificial ground) in such a manner
that it does not flow together, with the formulas, "For Trita thee I”
&c., respectively.'

* That is to say, the sacrificial cake is a substitute or symbol
(pratimd) for the animal sacrifice (as this it would seem was ori-
ginally a substitute for the human sacrifice) by which the sacrificer
redeems himself from the gods. Cf. ^S'at. Br. XI, i, 8, 3; Taitt. Br.
Ill, 2, 8, 8. The initiation (dtkshi) of the sacrificer constitutes
his consecration as the victim at the animal sacrifice (^Sat. Br. XI,
7, I, 3; Ait. Br. II, 3; 9; ii; Taitt. Br. II, 2, 82; T. S. VI, i, ii,
6 ; Kaush. Br. X, 3 ; XI, 8), or as the sacrificial food at the havir-
ya^wa (Xat Br. Ill, 3, 4, 21; Taitt. Br. Ill, 2, 8, 9), or as the horse
at the horse-sacrifice (Taitt. Br. Ill, 9, i7j 4 ’“ 5 )> See, also,
Taitt. S. VII, 2, 10, 4; Kifh. 34, II, where it is said that one must

[12] E

SATAPATHA-BRAHMAiVA.

SO

6. At first, namely, the gods offered up a man as
the victim h When he was offered up, the sacrificial
essence went out of him. It entered into the horse.
They offered up the horse. When it was offered
up, the sacrificial essence went out of 'it. It entered
into the ox. They offered up the ox. When it was
offered up, the sacrificial essence went out of it. It
entered into the sheep. They offered up the sheep.
When it was offered up, the sacrificial essence went
out of it. It entered into the goat. They offered
up the goat. When it was offered up, the sacrificial
essence went out of it.

7. It entered into this earth. They searched for
it, by digging.. They found it (in the shape of) those
two (substances), the rice and barley : therefore even
now they obtain those two by digging ; and as much

not perform the dv^daj'^ha for any one, since in having to eat of
the victim, the cake, &c., one would eat the sacrificer's own flesh,
&c. Cf. Weber, Ind. Streifen, I, p. 73. In accordance with these
notions it would seem that man originally sacrificed his equal, as
the best substitute for his own self; and that, as advancing civilisa-
tion rendered human sacrifices distasteful, the human victim was
supplied by domestic animals, ennobled by constant contact with
man ; and finally by various materials of human diet.

^ On this legend and the one in the Ait. Br. II, 8, but slightly
differing from ours, see Max Muller’s History of Ancient Sanskrit
Literature, p. 420; A. Weber’s Ind. Streifen, I, p. 55; Haug’s
TransL of the Ait. Br. p. 90; J. Muir’s Original Sanskrit Texts, IV,
p. 289 note. Professor Max Muller remarks : ‘The drift of this
story is most likely that in former times all these victims had been
ojffered. We know it for certain in the case of horses and oxen,
though afterwards these sacrifices were discontinued. As to sheep
and goats, they were considered proper victims to a still later time.
When vegetable offerings took the place of bloody victims, it was
clearly the wish of the author of our passage to show that, for
certain sacrifices, these rice-cakes were as efficient as the flesh of
animals.’ Cfi also II, i, 4, 3.

I KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 9,

51

efficacy as all those sacrificed animal victims would
have for him, so much efficacy has this oblation (of rice
&c.) for him who knows this. And thus there is in this
oblation also that completeness which they call ‘ the
fivefold animal sacrifice.’

8. When it (the rice-cake) still consists of rice-
meal, it is the hair k When he pours water on it, it
becomes skin When he mixes it, it becomes flesh :
for then it becomes consistent ; and consistent also
is the flesh. When it is baked, it becomes bone : for
then it becomes somewhat hard; and hard is the bone.
And when he is about to take it off (the fire) and
sprinkles it with butter, he changes it into marrow.
This is the completeness which they call ‘ the five-
fold animal sacrifice.’

9. The man (purusha) whom they had offered up
became a mock-man (kim-purusha®). Those two,
the horse and the ox, which they had sacrificed.

lip

• 1 According to S^ya^^a, because, like the hair of the victim, the
particles of the ground rice are minute and numerous. According
to Ait. Br. II, 9, on the other hand, the awn or beard of the rice
represents the hair; the husks the skin; the minute particles of
chaif removed by the final winnowings, the blood ; the ground rice
the flesh ; and * whatever other substantial part is in the rice ’ are
the bones of the victim.

2 ‘ Because it becomes as flexible as skin,' Siyawa.

® It is doubtful what particular kind of being the term kimpu-
rusha (depraved man) is here intended to denote.. The authors
of the St. Petersburg Dictionary, whom Professor Weber follows
(Ind. Stud. IX, 246), take it (probably correctly) to denote
‘ a monkey.' Professor Haug, on the other hand, in his transla-
tion of the corresponding passage in the Ait. Br. II, 8, thinks ‘the
author very likely meant a dwarf/ whilst Professor Max Muller
(History of Ancient Sanskrit Literature, p. 420) translates it by
‘a savage.' Perhaps one of the species of apes which particularly
resemble man, is intended by it. Cf. Weber, Omina et Portenta,

P-35^-

E 2

52

5ATAPATHA-BRlHMAiVA.

became a bos gaurus and a gayal (bos gavaeus)
respectively. The sheep which they had sacrificed,
became a camel. The goat which they had sacri-
ficed, became a ^arabha \ For this reason one should
not eat (the flesh) of these animals, for these animals
are deprived of the sacrificial essence (are impure).

Fourth BRAHMAiVA.

1. When Indra hurled the thunderbolt at Vritra.,
that . hurled one became fourfold. Of (three parts
of) it the wooden sword (sphya) represents one-third
or thereabouts, the sacrificial post one-third or there-
abouts, and the chariot one-third or thereabouts. That
piece, moreover, with which he struck him, was broken
off (srz) ; and on falling down it became an arrow
(^ara) : hence the designation arrow, because it was
broken off. And in this way the thunderbolt became
fourfold.

2. In consequence of this, the priests make use of
two (of these pieces) at the sacrifice, and men of the
military caste (r^^anyabandhu) also make use of
two of them in battle : viz. the priests make use of the
sacrificial post and the wooden sword, and the men of
the military caste of the chariot and the arrow.

3. Now when he takes up the wooden sword he
raises that thunderbolt against the wicked, spiteful
enemy, even as Indra at that time raised the thunder-
bolt against Vrztra : that is the reason why he takes
the wooden sword.

4. He takes it, with the text (Vi^. S. I, 24) : ' At
the impulse of the divine Savitrt, I take thee with

* A fabulous kind of deer with eight legs, which was supposed
to kill elephants and lions.

® See note on I, I, 2 , 8.

I KkNDA, 2 ADHyAyA, 4 BRAHMAYA, 7 .

53

the arms of the Alvins, with the hands of Phshan ;
thee that performs sacred rites to the gods!’ Savit^f,
namely, is the impeller of the gods : thus he thereby
takes that (wooden sword) as one impelled by Savim.
‘ With the arms of the AYvins,’ he says, because the
AYvins are the two Adhvaryu priests (of the gods) :
with their arms he therefore takes it, not with his own.
Phshan is distributer of portions (to the gods) : with
his hands he therefore takes it, not with his own ; for
it is the thunderbolt, and no man can hold that : he
thus takes it with (the assistance of) the gods.

5. ‘ I take (thee) that performs sacred rites to the
gods,’ he says, because a sacred rite means a sacrifice :

‘ that performs sacrifices to the gods,’ he thereby says.
After taking it in his left hand and touching it with
his right, he murmurs — by what he murmurs he
makes it sharp, —

6. He murmurs (Vi^. S. I, 24) : ‘ Thou art Indra’s
right arm I ’ for Indra’s right arm no doubt is the most
powerful one, and for that reason he says : ‘ Thou art
Indra’s right arm ! ’ ‘ The thousand-spiked, hundred-
edged! ’ he adds, for a thousand spikes and a hundred
edges had that thunderbolt which he hurled at Vrftra:
he thereby makes it to be that (thunderbolt).

7. ‘The sharp-edged Viyu (wind) art thou!’ he
adds ; for that indeed is the sharpest edge, to wit,
that (wind) which here blows : for that one sweeps
right across these worlds. He thereby makes it sharp.
When he (further) says ; ‘ The killer of the enemy! ’
let him, whether he wishes to exorcise or not, say :

‘ The killer of so and so ! ’ When it has been sharp-
ened, he must not touch either himself or the earth
with it ; ‘ Lest I should hurt either myself or the earth
with that sharp thunderbolt,’ thus he thinks, and for

54

,satapatha-brAhmajva.

that reason he does not touch either himself or the
earth with it.

8. The gods and the Asuras, both of them sprung
from Pra/ipatii.were contending for superiority. The
gods vanquished the Asuras ; and yet these after-
wards harassed them again.

9. The gods then said : ‘ We do, no doubt, van-
quish the Asuras, but nevertheless they afterwards
again harass us. How then can we vanquish them
so that we need not fight them again ? ’

10. Agni then said ; ‘ By fleeing northwards they
escape from us.’ By fleeing northwards they had
indeed escaped from them.

11. Agni said : ‘ I will go round to the northern
side, and you will then shut them in from here * ; and

i whilst shutting them in, we will put them down by

these (three) worlds ; and from what fourth world
there is beyond these (three) they will not be able
i to rise again.’

12. Agni thereupon went round to the northern
side ; and they (the other gods) shut them in from
here ; and whilst shutting them in, they put them down
with these (three) worlds; and from' what fourth world

I ^ Pra^ipati is called the father of the gods and Asuras, I, 5, 3, 2;

and they afe represented as entering on his inheritance, I, 7, 2, 22 ;
IX, 5,1,12. Not only the gods and Asuras, but also the men derive
their origin from Pra^apati, XIV, 8, 2, i. He has created all
beings, I, 6, 3, 35; Ait Br. Ill, 36.

2 1 . e. * from the sacrificial ground,' S^ya/?a. It seems doubtful to
me whether it does not rather mean ‘you will then shut them in, or
I block them up, within that place,' that is to say, north of the altar,

where the utkara, or heap of rubbish, lies. The four worlds by
which he puts down the enemies are represented by the loose soil
which is dug up by the sphya being flung four separate times at
the grass-bush lying on the altar (vedi), and which is then thrown
on the utkara.

I kAnDA, 2 ADHYAya, 4 BRAHMAiVA, 1 5 .

there is beyond these (three) they did not rise again.
Now this same (expulsion of the Asuras) is virtually
the same act as the flinging away of the grass-bush \

13. The Agntdhra goes round to the north, for he
is virtually the same person as Agni himself The
Adhvaryu then shuts them in from here ; and whilst
shutting them in, he puts them down by means of
these (three) worlds ; and from what fourth world
there is beyond these (three) they do not rise again.
Thus now also they do not rise again, for by the
same means by which the gods kept them off the
priests now also keep them off during the sacrifice.

14. And whoever has evil designs upon the sacri-
ficer and hates him, him he thereby puts down by
means of these (three) worlds, and what fourth world
there is beyond these. And in putting him down
with these (three) worlds-, and what fourth world
there is beyond these, he flings everything away
from this (earth), for on it all these worlds rest : for
what would he fling away, if he were to fling (the
grass-bush) away Ayith the words, ‘ The air I throw
away, the heaven I throw away ! ’ therefore he flings
everything away from this (earth)

15. Thereupon, after putting the grass-bush be-
tween f he flings (the wooden sword at it). ‘ Lest I

^ The ceremony called stambaya^us (-harawam) consists in
‘the throwing away of the grass-bush after cutting it by the (flinging
of the) wooden sword, with the simultaneous reciting of Ya^us-^
texts' [ya^urmantrako darbha/z stambaya^u/^, tzkksi stambarflpaw
sphyena bhittvotkarade^e haret, Sdy., Taitt. S. I, i, 9].

® This passage, in which the author seems to argue against
some other ritualistic authority, is not quite clear to me. The Taitt.
Br. has, ‘from the atmosphere he drives him away (by the second
throw), from the sky he drives him away (by the third throw).'

® That is, between himself, or the wooden sword, and the altar.
According to Mty, II, 6, 15, he lays the grass-bush down on the

56

5'ATAPATHA-BRlHMAiV'A.

should injure the earth with this sharp thunderbolt !’
thus (he thinks, and) for that reason he flings after
putting the grass-bush between.

i6. He flings it, with the text (V^^. S. I, 25) : ‘ O
earth, that affordest the place for making offerings
to the gods ! may I not injure the root of thy plant !’
He thereby makes her, as it were, with roots remain-
ing in herk Whilst he takes up (the earth dug up
by the sword), he thus addresses her ; ‘ May I not
injure the roots of thy plants ! ’ — And in further say-
ing, ' Go to the fold, the abode of the cows ! ’ when
he is about to throw it away (on the heap of rubbish),
he causes it not to forsake him ; for that which is
within the fold ^ does not forsake him : for that rea-
son he says, ‘Go to the fold, the abode of the cows !’ —
He further says (whilst looking at the hole in the
ground) : ‘May the sky rain on thee ! ’ Wherever,
in digging into her, they wound and injure her —
water being (a means of) expiation — that he thereby
expiates by the water which is (a means of) expiation ;
that he thereby makes good by means of the water :
that is the reason why he says : ‘ May the sky rain
on thee ! ’ — ‘ Tie him down, O divine Savitrf, to the
furthest end of the earth I ’ he says (whilst throwing
on the heap of rubbish the soil dug up) ; he thus

altar with its top pointing northwards, with the text : ‘ The aftnour
of the earth art thou ! ’

^ S^ya«a explains it by uttaramilldm iva karoti ; ‘ przthivim
uparibhagavasthitamhlayuktam iv 4 ’ (?‘with the roots remaining in
its (the earth’s) upper part, or surface’). Cf. also Say. on Taitt. S.
I, I, 9 (p. 155).

The Taitt. Br. (Ill, 2, 9, 3) identifies the fold (pen, stable) with
the metres (? which enclose the altar in the shape of the first set
of lines), cf. .Sat. Br. I, 2, 5, 6 seq. This identification rests on the
double meaning of go (in gosthanam) as ‘cow’ and ‘metre.’

I KANDA, 2 ADHYAYA, 4' BrAhmAYA, 1 8. 57

says to the divine Savitrz ; ‘ Tie him down to blind
darkness ! ’ when he says ‘ to the furthest end of the
earth,’ — ‘ With a hundred fetters ! ’ by this he means
to say, ‘ so that he cannot free himself.’ — ‘ Him who
hates us and whom we hate, do not release from
there!’ Whether or not he wishes to exorcise, let
him say : ‘ So and so ... do not release from there ! ’

17. He then throws (the wooden sword) a second
time, with the text (Vi^. S. I, 26): ‘May I drive
Araru away from the earth, the place of offerings ! ’
Araru h nartiely, was an Asura and Rakshas. Him
the gods drove away from this (earth), and in the
same way he (the Adhvaryu) thereby drives him
away from this (earth). He adds (whilst repeating
the several corresponding acts) : ‘ Go to the fold,
the abode of the cows ! May the sky rain on thee I
Tie him down, O divine Savitrf, to the furthest end
of the earth, with a hundred fetters, him who hates
us and whom we hate, do not release him from
there I ’

1 8. The Agnidhra presses it down (on the heap
of rubbish), with the text (VA/. S. I, 26) : ‘ O Araru I
thou shalt not fly up to heaven I ’ For when the gods
drove away Araru, the Asura-Rakshas, he wished to
fly up to heaven. Agni pressed him down, saying,
‘ O Araru, thou shalt not fly up to heaven ! ’ and he
did not fly up to heaven. In the same way the

‘ Of this demon we have no further particulars except that in
Rig-veda X, 99, i o, he is said to have four feet; see also Taitt. Br. Ill,
2, 9, 4 seq. Perhaps there is some connection between Araru and
the Arurmaghasin Ait. Br. VII, 28, and the Arunmukhas in Kaushit.
Up. 3, i; both of them enemies of Indra. Cf. M. Haug’s and
Max Muller’s translations of these works; and Weber, Ind. Stud.
I, 411.

58

SATAPATHA-BRAHMAiVA.

Adhvaryu thereby cuts him off from this world, and
the Agnidhra from the side of heaven. That is the
reason why he does this.

19. He then throws (the wooden sword) a third
time, with the text (Vi^. S. I, 26) : ‘Let thy drop
not spring up to the sky!’ Her (the earth’s) drop
no doubt is that moisture of hers upon which the
•creatures subsist. ‘ Let this thirie (moisture) not fly
away to the sky I’ he thereby says.; — He adds (whilst
again repeating the several acts) : ‘ Go to the fold,
the abode of the cows ! May the sky rain on thee I
Tie him down, O divine SavitW, to the furthest end
of the earth, with a hundred fetters, him who hates
us and whom we hate, do not release him from
there ! ’

20. Three times he throws it, with the sacrificial
formula (Ya^us) ; for three are these worlds, and
with these worlds he thereby puts him (the evil
spirit) down And what these worlds are, that
in truth is the Ya^us : for that reason he throws it
thrice with the sacrificial formula.

21. Silently (he throws) a fourth time 2. What
fourth world there may or may not be beyond these
(three), by that one he thereby drives away the
spiteful enemy. For uncertain indeed is what fourth
world there may or may not be beyond these (three) ;
and uncertain also is what (is done) silently : for that
reason (he throws) silently a fourth time.

^ In the corresponding passage of the Black Ya^s (Taitt. Br.
Ill, 2, 9, 5 seq.) the Adhvaryu is represented as driving the enemy
away from the four worlds by throwing the sword four times.

2 When, together with the dug-out soil, he throws the grass-bush
on the heap of rubbish. KSty. II, 6, 24.

I kInda, 2 adhyAya, 5 brIhmaa^a, 5.

59

Fifth BrAhmaiva.

1. The gods and the Asuras, both of them sprung
from Pra^apati, were contending for superiority. Then
the gods were worsted, and the Asuras thought : ‘To
us alone assuredly belongs this world ! ’

2 . They thereupon said : ‘Well then, let us divide
this world between us ; and having divided it, let
us subsist thereon ! ’ They accordingly set about
dividing it with ox-hides from west to east.

3. The gods tlien heard of this, and said : ‘ The
Asuras are actually dividing this earth : come, let us
go to where the Asuras are dividing it. For what
would become of us, if we were to get no share in it ? ’
Placing Vishi^u, (in the shape of) this very sacrifice,
at their head, they went (to the Asuras).

4. They then said : ‘ Let us share in this earth
along with yourselves ! Let a part of it be ours ! ’
The Asuras replied rather grudgingly : ‘ As much as
this Vishwu lies upon, and no more, we give you ! ’

5. Now Vishnu was a dwarf h The gods, however,

^ This legend is given in Muir’s Original Sanskrit Texts, IV, p. 1 22,
where it is pointed out that we have here the germ of the Dwarf
Incarnation of Vishrau; and in A. Kuhn’s treatise, ‘Ueber Entwicke-
lungsstufen der Mythenbildung,’ p. 128, where the following re-
marks are made on the story : ‘ Here also we meet with the same
struggle between light and darkness : the gods of light are
vanquished and obtain from the Asuras, who divide the earth be-
tween themselves, only as much room as is covered by Vishwu,
who measures the atmosphere with his three steps. He represents
(though I cannot prove it in this place) the sun-light, which, on
shrinking into dwarfs size in the evening, is the only means of
preservation that is left to the gods, who cover him with metres,
i.e. with sacred hymns (probably in order to defend him from the
powers of darkness), and in the end kindle Agni in the east— -the
dawn — and thereby once more obtain possession of the earth.’
Compare also the corresponding legend in Takt. Br. Ill, 2, 9, 7,

6o

^ATAPATHA-BRi-HMAiVA.

•were not offended at this, but said: ‘Much indeed
they gave us, who gave us what is equal in size
to the sacrifice.’

6. Having then laid him down eastwards, they
enclosed him on all (three) sides with the metres,
saying (Vl^. S. I, 27), on the south side, ‘With the
GAyatrl metre I enclose thee ! ’ on the west side :
‘With the Trish/'ubh metre I enclose thee!’ on the
north side : ‘ With the (^agati metre I enclose thee^ ! ’

7. Having thus enclosed him on all (three) sides,
and having placed Agni (the fire) on the east side,
they went on worshipping and toiling with it (or
him, i.e. Vishnu, the sacrifice). By it they obtained
(sam-vid)this entire earth; and because they obtained
by it this entire (earth), therefore it (the sacrificial
ground) is called vedi (the altar). For this reason
they say, ‘ As great as the altar is, so great is the
earth ; ’ for by it (the altar) they obtained this entire
(earth). And, verily, he who so understands this,
wrests likewise this entire (earth) from his rivals,
excludes his rivals from sharing in it.

8 . Thereupon this Vishwu became tired ; but being
enclosed on all (three) sides by the metres, with the

where the gods are granted by the Asuras as much as they can
enclose; and Jay the Vasus being placed in the south, the Rudras in
the west, the Adityas in the north, and Agni in the east, they obtain
the whole of the earth.

^ In the actual performance of the sacrifice this represents the
pfirva-parigraha, or first enclosing of the altar by a single line
being drawn with the wooden sword on each of the three sides (viz.
S.W.toS.E. ; S.W. toN.W. ; N.W. to N.E.) whilst muttering the
respective texts. Before doing so he has, however, to ask and
receive the permission of the Brahman, mu tatis mutandis, in the
usual way (cf. p. 7 note): the same forms have to be gone through at
the marking of the second and third enclosures. Kity. II, 6, 25 seq.
On the ritualistic application of the metres, see note on I, 3, 2, 9.

I KkNDA, 2 ADHYIya, 5 BrAhMAJVA, II.

6i

fire on the east, there was no (means of) escaping :
he then hid himself among the roots of plants.

9. The gods said : ‘ What has become of Vishwi ?

What has become of the sacrifice ? ’ They said :
‘ On all (three) sides he is enclosed by the metres,
with Agni to the east, there is no (way of) escaping :
search for him in this very place ! ’ By slightly
digging they accordingly searched for him. They
discovered him at a depth of three inches (or thumb’s
breadths) : therefore the altar should be three inches
deep ; and therefore also made the altar for

the Soma-sacrifice three inches deep.

10. This, however, one must not do. Among
the roots of the plants he (Vish;^u) hid himself :
therefore let him (the Adhvaryu) bid (the Agnidhra)
to cut out the roots , of the plants. And since they
found (anu-vid) Vish«u in that place, therefore it is
called . vedi (altar).

11. When they had found him, they enclosed him
with a second enclosure, saying (Vi^. S. I, 27), ‘ Of
good soil art thou, and auspicious art thou ! ' on the
south side; for when they had thus obtained this
earth they made it of good soil and auspicious ; —
‘ Pleasant art thou, and soft to sit upon ! ’ they said
on the west side, for when they had thus obtained
this earth, they made it pleasant and soft to sit
upon; — ‘Abounding in food and drink artthoul’ they
said on the north side, for when they had thus
obtained this earth, they made it abounding in food
and drink.

^ This teacher is mentioned again, 5 at. Br. II, i, 4, 27, along
•with two others, viz. Asuri and Mtdhuki, but nothing further is
known of him. According to the Black Ya^s the altar is made
four (not three) ahgulas deep.

62

5'ATAPATHA“BRAHMA2N^A.

12. Threefold^ he draws round the first line of
enclosure, threefold the second : hence sixfold (the
two) ; for six seasons there are in the year, and the
year, as Pra^apati (Lord of Creation), is the sacrifice I
As large as the sacrifice, as wide as its extent is,
so wide does he thereby enclose it.

13. With six sacred words ^ he draws around- the
first line of enclosure, with six the second : thus
(together) twelvefold, for twelve no doubt are the
months of the year ; and the year, as Pra^ipati, is
the sacrifice. As large as the sacrifice, as wide as its
extent is, so wide does he thereby enclose it.

14. ‘ Let it (the altar) measure a fathom^ across
on the west side/ they say : that, namely, is the
size of a man, and it (the altar) should be of (the)
man s size. ‘ Three cubits long (should be) the

^ Viz. each enclosing line consists of three divisions correspond-
ing to the three sides (S., W., N.) of the altar.

^ Pra^apati (Lord of Creation) is here, as elsewhere, identified
with the year (probably as the representative of the eternal process
of regeneration) and consequently with the annual cycle of sacri-
ficial performance, or the sacrifice itself. Cf. ^at. Br. I, 5, 2, 16 ;
^5 4 j 3>

® According to Siyzm, because each of the three mantras,
‘gayatre^^a (traish/ubhena, ^%atena resp.) tv^ i/^andasi pari
grthniml/ consists of two parts, the first ending with tvd, the
second with grfh^zami, which makes together six. Similarly with
the second triad of mantras. In the former case the Taittiriya
text (Taitt. S. I, i, 9, 3), 'The Vasus may enclose thee with
the Gdyatrt metre, the Rudras with the Trish/ubh metre, the
Adityas with the 6^agatf metre P would furnish a more natural
explanation of the six sacred words.

* Vyima, the space between the extreme ends of the out-
stretched arms. It is doubtful whether it is here intended for a
fixed measure, or whether it is a relative one, depending on the
size of the respective sacrificer. The size of a man was supposed
to be equal to the extent of his outstretched arms.

I KAiVDA, 2 ADHYIya, 5 BRlHMAiVA, 1 7. 63

“easterly line\” for threefold is the sacrifice/ (so
they say, but) in this there is no (fixed) measure :
let him make it as long as he thinks fit in his
own mind !

1 5. The two shoulders (of the altar) he carries
along both sides of the (Ahavantya) fire. For the
altar (vedi, fem.)is female and the fire (agni, masc.)
is male ; and the woman lies embracing the man :
thereby a copulation productive of offspring is
obtained. For this reason he carries the two
shoulders (of the altar) along both sides of the fire.

16. It (the altar) should be broader on the west
side, contracted in the middle, and broad again on
the east side ; for thus shaped they praise a woman :

‘ broad about the hips, somewhat narrower between
the shoulders, and contracted in the middle (or, about-
the waist).’ Thereby he makes it (the altar) pleasing
to the gods.

17. It should be sloping towards east, for the
east is the quarter of the gods ; and also sloping
towards north, for the north is the quarter of men.
T o the south side he sweeps the rubbish (loose soil),
■for that is the quarter of the deceased ancestors.
If it (the altar) were sloping towards south, the
sacrificer would speedily go to yonder world; and
thus (by making the altar in the prescribed way)
the sacrificer lives for a long time : for this reason
he sweeps the loose soil to the south side. Let

* I.e. a line drawn from the middle of the western side through
the centre of the altar to the Ahavaniya fire. The sarne line pro-
longated from the western side of the altar westwards to the Gfirha-
patya would measure eight (eleven or twelve) steps (prakrama or
vikrama, of two feet or pada each) from fire to fire. See I, 7,

3. 23-25-

64

SATAPATHA-BRA HM AiVA.

him then cover it (the altar) over with (fresh) rubbish :
for rubbish means cattle, and well-stocked with cattle
he thereby makes it

1 8. He (the Agnidhra) smooths it down (from east
to west). The gods, namely, when they were pre-
paring for the contest, said to one another : ‘ Come,
let us remove to the moon for safety what im-
perishable place of worship there is on this earth ;
so that if the Asuras, on vanquishing us, should drive
us away from here, we may afterwards, by praising
and mortifying, prevail again ! ’ They accordingly
removed to the moon what imperishable place of
worship there was on this earth. That now is the
black (spots) in the moon : hence they say, ‘ In the
moon is the place of worship for this earth.’ It is
in this place of worship also that his sacrifice is
performed : for that reason he smooths (the altar)
down

19. He smooths it down, with the text (Vi^. S. I,
28) : ‘Before the bloody (battle) with its rush-
ings hither and thither®, O mighty one!’ the
bloody one no doubt is the battle, for in battle

^ Purisha, rubbish; 'sandy or gravel-like soil/ Sdy. on Taitt.
Br. Ill, 2, 9, 12 ; purfsha also means 'fseces, manure/ in which
sense it is probably taken symbolically for ' cattle/ The Taitt. Br.
better: 'well supplied with cattle he thereby makes him (the
sacrificer).'

® ? By stroking along the altar he shifts it to the moon.

* The interpretation of purd krhrasya visr/pa.^ here given
by the author, and also by Mahfdhara on V%. S. I, 28, is more than
doubtful. Sdyawa on Taitt. S. I, i, 9 is probably more correct in
taking purd visrz'pa^ (abl. or gerund) krhrasy a to mean ' before
the sneaking away of the cruel enemy (Araru, lying fettered on the
heap of rubbish) —he supplies: 'thou, 0 altar, containest merely
the divine oblations, but since his removal thou containest every-
thing.* Cf. also Weber, Ind. Streifen, II, p. 463.

I kAjvda, 2 ADHyIya, 5 BRAhMAWA, 21. 65

bloody deeds are done, and slain lie man and horse ;
and before that battle they removed it (the altar
to the moon ) ; therefore he says, ‘ Before the bloody
(battle) with its rushings hither and thither, O mighty
one!’ — ‘lifting up the life-bestowing earth,’ for
after lifting up what was living on this earth, they
removed it to the moon ; therefore he says, ‘ lifting
up the life-bestowing earth ;’ — ‘which they raised
to the moon by prayers,’ ‘which they placed
in the moon by worship,’ he thereby says, — ‘ that
(earth) the wise still point out and worship,’
to that they accordingly address their worship ; and
the offering of him also who so understands this, is
performed in that place of worship.

20. He now says (to the Agntdhra ; S. I, 28),
‘Put the sprinkling-water down (on the altar) I’ That
thunderbolt, the wooden sword, and the priest (brih-
ma«a) have hitherto defended that sacrifice. Now
the water also is a thunderbolt: that thunderbolt
he thereby lays down for its defence. While the
sprinkling-water is being held close above the wooden
sword, he takes up the latter. If he were to set the
sprinkling-water down, while the wooden sword is
still lying, the two thunderbolts would come into col-
lision with each other ; . but in this way the two
thunderbolts do not come into collision with each
other : for that reason he takes up the wooden
sword, while the sprinkling-water is being held close
above it.

21. He pronounces this (entire) speech; — ‘Put
the sprinkling-water down (on the altar) 1 put fuel
and barhis (sacrificial grass) beside it I wipe the
ladles ! gird the (sacrificer’s) wife I come hither with
the clarified butter!’ This is a direction (given to

[12] F

66

SATAPATHA-BRAH MAiVA.

the Agnldhra); he (the Adhvaryu) may pronounce it,
if he choose; or, if he so choose, he may omit it :
for he (the Agnidhra) himself knows that this work
has now to be done.

22. He then flings the wooden sword northwards
(on the heap of rubbish). If he wishes to exorcise \
(he does so), with the text, ‘ I fling thee as a thunder-
bolt for so and so!’ and as a thunderbolt the wooden
sword accordingly strikes down (the enemy).

23. He then washes his hands ^ ; for what there
was bloody (or injured) on it (the altar) that he
thereby removes from it: that is why he washes
his hands.

24. Now those who made offerings in former
limes, touched (the altar and oblations) at this
particular time, while they were sacrificing. They
became more sinful. Those who washed (their
hands) became righteous. Then unbelief took hold
of men ‘ Those who sacrifice become more sinful,'
and those who sacrifice not become righteous,’ they
said. No sacrificial food then came to the gods from
this world : for the gods subsist on what is offered
up from this world®.

25. The gods thereupon said to Brfhaspati An-
giiasa, 'Verily, unbelief has come upon men; ordain
thou the sacrifice to them I ’ Brfhaspati Angirasa
then went and said, ‘ How comes it that you do not
sacrifice?’ They replied, ‘From a desire for what

^ Otherwise he uses the text (VS^. S. I, 28): ‘A killer of the
enemy art thou 1 ' TLity. II, 6, 42.

* He does so (on the utkara) and then lays down the wooden
sword west of the pra«tt^ water. K^ty. II, 6 , 43.

• Men, on the other hand, subsist on what is bestowed on them
from yonder world. Taitt. S. Ill, 2, 9, 7 ; Taitt. Br. II, 2, 7, 3.

I kXnDA, 3 ADHYAyA, I BRAHMAiVA, I. 6/

should we sacrifice, since those who sacrifice become
more sinful, and those who sacrifice not become
righteous ? ’

26. Brzhaspati Ahgirasa then said, ‘What we
have heard of as produced^ for the gods that is
this sacrifice, that is to say, the cooked oblations
and the prepared altar; therewith you have per-
formed while touching : that is why you have
become more sinful. Sacrifice therefore without
touching, for thus you will become righteous!’ ‘How
long ?’ they asked. ‘ Till the spreading of the sacri-
ficial grass (on the altar),’ he said. By the sacrificial
grass, namely, it (the altar) becomes appeased. If,
therefore, before the spreading of the sacrificial grass
anything were to fall on it, let him only remove
it at the time when he spreads the sacrificial grass ;
for when they spread the sacrificial grass, then they
also step on it with the foot. -He who knowing this
sacrifices without touching, becomes indeed righteous :
let him therefore sacrifice, without touching (the altar
and oblations).

Third AdhVAya. First BrAhmaiva.

I. He (the Agnidhra) now brushes the spoons*
(with the grass-ends). The reason why he brushes

^ Parishiitam, which Saya/^a interprets by parigrzhitam,
‘hedged round' [? ‘set apart']. The K^«va MS. reads parishutam.

® Besides the Agnihotra-hava/zi, or milk ladle used at the
morning and evening oblations (see p. ii,note 2 ; and II, 3, i, 17),
three different sru^ or offering-spoons are used, viz. the ^uhH,
upabhrzt, and dhruvd. They are made each of a different kind of
wood, of an arm’s length (or, according to others, a cubit long), with
a bowl of the shape and size of the hand, and a hole cut through the
bark and front side of the bowl and fitted with a spout some eight
or nine inches long, and shaped like a goose's bill. The sruva or
dipping-spoon, on the other hand, chiefly used for ladling the clarified

F 2 . ■

68 ^atapatha-brAhmajva.

the spoons is that the course ^ pursued among the
gods is in accordance with that pursued among
men. Now, when the serving up of food is at
hand among men, —

2. They rinse the vessels, and having rinsed them,
they serve up the food with them : in the same way
is treated the sacrifice to the gods, that is to say, the
cooked oblations and the prepared altar ; and those
vessels of theirs, the sacrificial spoons.

3. Now, when he brushes (the spoons), he in reality
rinses them, thinking, ‘ with these rinsed ones I will
proceed.’ He thereby rinses them with two sub-
stances for the gods, and with one for men ; viz.
with water and the brahman (spirit of worship) for
the gods, — for the water is (represented by) the sacri-
ficial grass and the brahman (by) the sacrificial
formula ; — and with one for men, that is with water
alone : and thus this takes place separately

4. He, in the first place, takes the dipping-spoon

butter (or milk) from the butter vessel into the oifering-spoons, is
of khadira wood (Acacia Catechu), a cubit long, with a round bowl
measuring a thumb’s joint across, and without a spout. In our
text the term srui is used both in the general sense of ‘spoon’
and in the narrower one of ‘ oflfering-'spoon,’ as distinguished from
the sruva or ‘ dipping-spoon.’

“ The brushing of the spoons is here compared with the rinsing
of vessels preparatory to their being used for serving up the food.
At the same time, we shall see further on (I, 8, 3, 26—27) that the
two principal offering-spoons, the ^uhtl and upabhr»t,_are looked
upon as yoke-fellows, they being the two horses that are supposed
to convey the sacrifice (and consequently the sacrificer himself) to
the world of the gods ; hence this process of cleaning also corres-
ponds to the rubbing down of the horses preparatory to the setting
out of the sacrificer on his progress to the world’ of the gods.

See I, r, 3, 5 *

Mt is doubtful to me whether this last passage merely refers to
the several spoons, or whether it refers to the symbolical meaning

I kInda, 3 adhyAya, i brAhmajva, 6. 69

(sruva, masc.) and makes it hot (on the Girhapatya
fire), with either of the texts (V^, S. I, 29), 'Scorched
is the Rakshas, s,corched are the enemies!' or, ‘Burnt
out is the Rakshas, burnt out are the enemies ! ’

5. For when the gods were performing sacrifice
they were afraid of a disturbance on the part of
the Asuras and Rakshas. Hence by this means
he, from the very opening of the sacrifice, expels
from here the evil spirits, the Rakshas \

6. He brushes it thus inside with the (grass-)tops
(cut off from the grass in tying the veda), with the
text (Vi^. S. I, 29), ‘Not sharps art thou, (but yet)
a destroyer of the enemies!’ he says this in order
that it may unceasingly destroy the enemies of the
sacrificer. Further, ‘Xhee, the food-abounding
(masc.), I cleanse for the kindling of food®!’ —

‘ thee that art suitable for the sacrifice, I cleanse for
the sacrifice,’ he thereby says. In the same way he
brushes all the spoons, saying, ‘ Thee, the food-
abounding (fern.) . . . ,’ in the case of the offering-spoon
(sru/§, fern.). The prAi'itrahara^a'* (he brushes)
silently.

of the wiping with sacrificial grass and the accompanying formula.
In the latter case it might mean: ‘and thus that (act) becomes
different (i.e. has a different significance)/

^ Cf. I, I, 2, 3, and note.

* A-ni^ita, ‘not sharpened/ from ssi (j*o), ‘to sharpen’ (thus
also MahMh.). If, however, anuparata, ‘unceasing,’ in the text is
intended by the author to explain anij-ita, he would seem to
identify the root .si with si (so), ‘to bring to an end, to finish/
The spoon is sharpened by the wiping, cf. Taitt. Br. Ill, 3, i, i.

® Va^edhytyai, ‘for the lighting (brightening) of the sacrifice
(by means of the butter which is poured into the fire), the sacrifice
being the food of the gods/ Mahidh. The St. Petersburg
Dictionary suggests va^etyfiyai, ‘thee, the courser, I wipe for the
race IV Cf. p. 68, note I.

^ The praj'itraharawa is a pan of hhadira wood, either;

70

.SATAPATHA-BRAHMA^•A.

7- Inside he brushes with the (grass-)tops thus
(viz. from the handle to the top, or in a forward,
eastward direction from himself): outside with the
lower (gTass-)ends thus (viz. in the opposite or
backward direction, towards himself)^: for thus (viz.
in the former way) goes the out-breathing, and thus
(in the opposite way) the in-breathing. Thereby he
obtains out-breathing and in-breathing (for the sacri-
ficer) ; hence these hairs (on the upper side of the
elbow) point that way, and these (on the lower side)
point that way

8. Each time he has brushed and heated (a spoon),
he hands it (to the Adhvaryu). Just as, after having
rinsed (the eating vessels) while touching them, one
would finally rinse them without touching them, so
here : for this reason he hands over each (spoon)
after heating it®.

square or round (? oval, of the shape of a cow’s ear, Siy.; of the
shape of a mirror, Kdty.), used for holding the Brahman’s portion
(prSritra) of the sacrificial cake. According to Kfity. 11 , 6, 49,
the rfi'tfivad^nam (cake-cutter) and (purodfija-)pdtri (cake-
dish) also have to be cleaned on this occasion.

* While brushing the spoons he stands east of the Ahavaniya
fire-house, looking toward east. The way of brushing, prescribed
by the Black Ya^us (Taitt. Br. Ill, 3, i, 3-4; comm, on Taitt. S.
I, I, 10), seems to be more complicated.

* Viz. the former (‘ aratner uparibhfigasya lomdni ’), according
to Saya«a, point in a forward direction (away from the body), and
the latter (‘ p/’Jsh/Aabhtgasya lomini ’) in a backward direction.
The Taitt. Br. Ill, 3, i, 4 has ‘on the elbow (aratnau) the hairs
above (point) forward, those below backward,' which SSya«a (Taitt.
S. I, I, I, 10) explains by ‘ the short hairs above the wrist (? ma«i-
bandhSd firdhvam) are forward-pointed (prfinmukha), but those
below are backward-pointed (pratya^i).’

* That is to say, the heating of the spoons corresponds to the
usual final rinsing of household vessels with water without touching
them. SSyawa.

I -kIndA, 3 ADHYAyA, I BrAhmA2VA, 12. 71

9. The dipping-spoon (sruva, masc.) he brushes
first, and then the other spoons (sru^ fern.). The
offering-spoon (srui), namely, is female, and the
dipping-spoon is male, so that, although in this way
several w’^omen meet together, the one that is, as it
were, the only male youth among them, goes there
first, and the others after him. This is the reason
why he brushes the dipping-spoon first, and after-
wards the other (offering-)spoons.

10. Let him brush, them so as not to spatter
anything towards the fire, as he would thereby
bespatter him, to whom he will be bringing food,
with the slops of the vessels : therefore let him
brush them so as not to spatter anything towards
the fire, that is to say, after stepping outside (the
Ahavaniya fire-house) towards the east.

1 1. Here now some throw the grass-ends used for
cleaning the spoons into the (Ahavaniya) fire. ‘To
the veda (grass-bunch) they assuredly belonged, and
the spoons have been cleaned with them : hence it
is something that belongs to the sacrifice, and (we
throw it into the fire) in order that it should not
become excluded from the sacrifice,’ thus (they argue).
Let him, however, not do so, since he would thereby
make him to whom he will offer food, drink the
slops of the vessels^. Let him therefore throw them
away (on the heap of rubbish).

12. He (the Agnidhra) then gifds the wife (of the

* The Black Ya^s (Taitt. Br. Ill, 3, 2, i) prescribes that the
grass-ends, after the brushing, should be thrown into the fire, and not
on the heap of rubbish, as some do ; or at all events they should
not be thrown on the utkara, without their having been previously
washed with water, as they would otherwise bring ill-luck to the
cattle.

72

i-ATAPATHA-BRlKMAiVA.

sacrificer)^ She, the wife, truly is, the hinder
part of the sacrifice. ‘May the sacrifice go on
increasing before me!’ thus (she thinks while) he
girds her, thinking, ‘ may she sit thus girt by my
sacrifice I ’

13. He girds her with a cord (yoktra) : for with
a cord (yoktra) they yoke the draught- animal
(yogya). Impure indeed is that part of woman
which is below the navel; and therewith she will
be facing the sacrificial butter: that part of her
he thereby conceals with the cord, and only with
the pure upper part of her body she then faces the
sacrificial butter. This is the reason why he girds
the wife

14. He girds her over the garment. Now the
garment represents the plants, and (the cord repre-
sents) Varuwa’s noose ® (ra^^u) : hence he thereby
places the plants between (her and the noose), and

^ The mistress of the house is seated south-west of the Garha-
patya fire [with bent (or raised) knees and her face turned towards
north-east]. The Agntdhra then girds her round the waist, outside
the garment, with a triple cord of reed-grass (muw^a). K^ty. II,
7, I ; and Sayawa on our passage.

® According to Taitt. Br. Ill, 3, 3, 2-3 the symbolical meaning
of this act is, that it represents the vratopanayana, or initiation
of the wife into the sacred rite. The girding of the wife would thus
possess a significance similar to that of the ordinary upanayana,
or investiture of the youth with the sacred cord.

® The noose (p^^a) is one of the chief attributes of God
Varu;2a, the symbol of his supreme power and his abhorrence of
sin. Thus we read in Atharva-veda IV, 16,4 seq. : 'And if one were
to flee far beyond the sky, one would not escape from king Varuwa.
From heaven his spies issue forth to this (world), and with , their
thousand eyes survey the earth. King Varu/^a sees all that happens
between heaven and earth and beyond them : the very twinklings
of the eyes of men are numbered by him. . . . May all those bale-
ful nooses of thine, 0 Varuwa, that are thrown sevenfold and three-

1^.

I KANDA, 3 ADHYAyA, I BRAHMAiYA, 1 7. 73

thus that noose ofVaru«a does not injure her. This
is the reason why he girds her over the garment.

15. He girds her, with the text (Vi^. S. I, 30),
‘ A zone art thou for Aditi ! ’ Aditi, indeed, is this
earth. She is the wife of the gods, and that one
is his (the sacrificer’s) wife. It is for the latter,
accordingly, that he makes it a zone instead of a
noose (or string). A zone means a girdle, and he
thereby makes it this for her.

16. Let him not make a knotk for the knot is
Varu«a’s (attribute) ; and Varu^a would lay hold
on the (sacrificer’s) wife, if he were to make a knot.
For this reason he does not make a knot.

17. He twists it through upwards ^ with the text
(Vi_^. S. I, 30), ‘ The pervader^ of Vish«u art thou !’
Let her not sit to the west of the sacrifice, with her
face towards the east. For Aditi is this earth she
is the wife of the gods, and she indeed sits on the
west of the sacrifice of the gods, with her face turned

fold, ensnare him who speaks untruth, and pass by him who speaks
the truth ! ’

^ Taitt. Br. Ill, 3, 3, 4, on the contrar}', prescribes a knot
(granthizw grathnS,ti), as the symbol which is to secure all
blessings for her.

’ He winds the cord round her waist from left to right (prada-
kshiwam), and having fixed the southern end by twice twisting round
the northern one, he draws the southern end through the encircling
cord upwards (so as to hang down, uparish/al lambayet, Saya«a.
Kity. II, 7, I, &c., Scholl.).

® Veshya=vySpaka, Mahfdh.; ‘perhaps a headband,’ St.
Petersb. Diet. It is apparently an etymological play on the name
of Vish»u (? the all-pervading sun). The formula, according
to Mahtdhara, is addressed to the southern end of the cord which
is drawn through the girdle (? the pervading ray of Vishnu).

* Ad.iti is the earth and therefore the altar, which represents the
earth : hence Aditi, in the shape of the altar, looks towards the east.

74

a’ATAPATHA-BRiHMAJVA.

towards the east: and this lady would, therefore,
raise herself to her (Aditi), and would speedily go
to yonder world. And thus (viz. by sitting in the
prescribed way) she lives for a long time, thus she
propitiates her (Aditi), and thus the latter harms her
not. For this reason let her sit somewhat to the
south.

1 8. She looks down upon the sacrificial butter^;
for assuredly that wife is a woman, and the butter
(represents) seed : hence a productive union is
thereby brought about. For this reason she looks
towards the butter.

19. She looks, with the text (Vd^. S. I, 30), ‘With
an unimpaired eye I look on thee;’ whereby
she says, ‘with an uninjured eye I look on thee.’ —

‘ Agni’s tongue art thou 1 ’ for when they offer up
that (butter) in the fire, then Agni’s tongues, as it
were, issue forth : therefore she says, ‘Agni’s tongue
art thou!’ — ‘A good caller^ of the gods,’ whereby
she says, ‘well for the gods;’ — ‘be thou for every
dainty (or, sacrificial site, dhcLman), for every
prayer of mine!’ whereby she says, ‘for every
sacrifice of mine be thou (a good caller) ! ’

20. Having then taken up the butter (from the

^ He takes the pot containing the clarified butter from the fire,
with the text (Vig. S. I, 30); ‘For juice thee!’ [see I, 2, 2, 6,]
puts it down on the ground before the sacrificer’s wife and bids her
look down on it. Kfity. II, 7, 4.

“ SuhfiA. The Ki»va recension and Taitt. S. I, i, 10, 3 have
subhfi^ ‘well-being, good,’ which reading seems also to be presup-
posed by our author’s explanation ‘well (or good) for the gods.’
'The Black Ya^s assigns this entire mantra to the Adhvaryu, when
he has taken the butter from die Ahavanlya, and puts it down north
of the altar. In other respwts also it differs considerably from the
order followed by our author.

I KANDA, 3 ADHYAYA, I BRAHMAi\rA, 21. 75

ground), he (the Agntdhra) carries it eastwards. In
the case of one whose Ahavaniya fire is used for the
cooking, he (now in the first place) puts it on the
Ahavaniya, thinking, ‘My oblation shall be entirely
cooked on the Ahavaniya ^ ! ' The reason why he
first puts it thereon (viz. on the Gdrhapatya) is,
because he will have to make the wife look at it :
for it would not be proper, if he were to take it (from
the Ahavaniya) to the west in the midst of the per-
formance, for the purpose of making the wife look
at it ; and if he were not to let the wife look at it
at all, he would thereby exclude her from the sacri-
fice. And in this way, then, he does not exclude
the (sacrificer’s) wife from the sacrifice : therefore
he does not take it eastwards till after melting it
close by the wife (on the GSxhapatya), and making
her look at it. In the case of one who (through
death or from other causes) has not his wife with
him, he puts it from the very beginning on the Aha-
vaniya. He then takes it again from thence and
puts it down within the altar.

21. Here’ now they say, — ‘He must not place it
within the altar ; for from that (butter) they make
the oblation to the wives of the gods ^ ; he therefore
excludes the wives of the gods from the company (of

^ According to the ritual of the Black Ya^s, the butter, after
the sacrificer’s wife has looked at it, is again heated on the Garha-
patya fire, in order to remove the impurity which has thereby been
imparted to it.

“ The patnisawyS^as are four oblations of butter to Soma,
Tvash/n, the wives of the gods, and Agni Gr/kapati respectively,
made at the end of these sacrifices. See I, 9, 2, i. It would
seem that, according to the ritual of the Black Ya^s, the butter is
not put on the altar, but on a line drawn with the wooden sword
north of the altar. See p. 74, note 2.

76

5ATAPATHA-BrAhM AAf A.

their husbands)', and thereby his (the sacrificer's)
wife becomes dissatisfied with her own husband.

Y^r^avalkya, however, said in reference to this pomt
< Let it be so as it has been prescribed for the wife !
who would care whether his wife may consort with
Other men ^ ‘ As the altar is (part of the) sacrifice,

and the butter is (part of the) sacrifice, I will build
up the sacrifice from out of the sacrifice! thus
thinking, let him place it within the altar.

2 2. The two strainers are lying in the sprinkling
water. He takes them from thence and purifies
(ut-ph) the butter with them. Now one of them is
related to the wind (that blows) upwards (utpa-
vana) ^ so that he thereby makes it (the butter)
sacrificially pure.

23. He clarifies it, with the text (Va^. S. I, 31).

‘ By the impulse of Savitrf I purify thee with a
flawless purifier (strainer), with the rays of the sun !
The meaning (of this formula) is the same (as before).

24. He then purifies the sprinkling water with the
strainers covered with butte r, with the text (V^^- S.

^ Avasabha/^ karoti=avagata^anasamuM-5 karoti, Say.; the
gods are supposed to be assembled around the altar (cf. I, 3 s 3 s
8) : hence by placing the butter, from which the oblations to the
wives of the gods are to be made, within the altar, the Adhvaryu
would separate the wives from their husbands.

® I am not (juite certain as to whether this last scornful remark
is really to be assigned to YS,igwavalkya. The Ki^va text has,— -
YS^«avalkya, however, said, ‘Let him place it within the altar!’
thus he said. ‘ Let it be so as it has been prescribed for the wife,’
thus (thinking) let him place it, whether .or not she consort 'with
other men.

> Probably the same as ud-^na (breathing upwards or inspira-
tion) which one of the strainers is said to represent in I, i, 3, 2.
See ’also I, i, 3, 6; Taitt. Br. Ill, 3, 4, 4- The St. Petersburg
Dictionary proposes the meaning ‘an implement for cleaning’ for
utpav ana in this passage.

I KaNDA, 3 ADHYAyA, I BRAHMAiVA 26. 77

r

I, 31), ‘By the impulse of Savitrf I purify you (O
waters) with a flawless purifier, with the rays of the
sun ! ’ The meaning is the same (as before).

25. The reason why he purifies the sprinkling
water with the strainers covered with butter is, that
he thereby puts milk into the water, and that the milk
thereby (becomes) beneficial ^ in the water, for, when
it rains, plants are thereby produced ; and on eating
the plants and drinking the water, vital fluid (serum)
results therefrom ; and thus (he does this) in order
to supply the vital fluid (of the sacrificer).

26. He then looks down on the butter. Here now
some make the sacrificer look down. Yi^wavalkya,
however, said in reference to this point, — ‘Why do not
(the sacrificers) themselves become (act as) Adhvaryu
priests ? and why do not they (the sacrificers) them-
selves recite when far higher blessings are prayed
for * ? How can these (people) possibly have faith
in this ® ? Whatever blessing the officiating priests
invoke during the sacrifice that is for the benefit of
the sacrificer alone.’ The Adhvaryu should accord-
ingly look down on it.

^ A play on the -word hitam, which means both ‘put, placed,’
and ‘beneficial, salutary.’

“ The Kawva text has as follows, — Here now some make the
sacrificer eye it, arguing, ‘ whatever blessing (resides therein) that
he should himself pray for.’ Yd^raavalkya, however, said in re-
ference to this point, ‘ Why then does not he himself become
Adhvaryu? and why does he not recite (the solemn prayers of the
Hotn priest), and that when they p)ray for higher blessing ? What-
ever blessing the priests invoke at the sacrifice, that they invoke for
the sacrificer alone;’ thus he said. The Adhvaryu, therefore,
should look down on it.

* Teshfijis jfikhinfim atraivfivekshawaw ya^amfinenaiva kartavyam
iti kasmit kfiraw^t rraddhS. ^itS, evam ta/« jraddhfim prahasya, Sfiy.
The K&nvd. text omits this derisive remark.

78

^atapatha-brAhmajva.

27. He looks down on it. The eye assuredly is
the truth, for the eye is indeed the truth. If, there-
fore, two persons were to come disputing with each
other and saying, ‘ I have seen it ! ’ ‘I have heard
it ! ’ we should believe him who said, ‘ I have seen
it ! ’ and not the other : hence he thereby causes it
(the butter) to increase by means of the truth.

28. He looks down on it, with the text (Vl^. S. I,
31), ‘Lustrous art thou! resplendent art thou! im-
mortal (or, ambrosia) art thou!’ That prayer is
indeed true, for that (butter) is lustrous, it is
resplendent, it is immortal ; hence he thereby causes
it to increase by that (prayer) which is true.

Second Brahmana.

1. Now the sacrifice is the man. The sacrifice is
the man for the reason that the man spreads (per-
forms) it; and that in being spread it is made of
exactly the same extent as the man ^ ; this is the
reason why the sacrifice is the man.

2. The^uhh (spoon) further belongs to that (man-
shaped sacrifice), and so does the upabhr/t; and the
dhruvd* represents its trunk. Now it is from the

^ The sacrifice is the representation of the sacrificer himself;
and hence its dimensions are to be those of a man, viz. the altar
(vedi) on its western side is to measure a fathom, or space between
the extreme ends of the outstretched arms (? of the sacrificer),
which is supposed to be equal to the size of a man ; see I, 2, 5, 14.
Originally these measurements were no doubt relative to the size of
the sacrificer; but it is doubtful whether this was still the case at
the time of our author.

* For a description of these spoons, see p. 67, note 2. The^hfi
is supposed to represent the right, and the upabhrft the left arm,
and the dhruvi the trunk.

I K.ANDA, 3 ADHYAyA, 2 BRAhMAYA, 8.

79

trunk that all these limbs proceed, and for this rea-
son the entire sacrifice proceeds from the dhruvA.

3. The dipping-spoon (sruva, masc.) is no other
than the breath. This breath passes through (or,
goes to) all the limbs, and for that reason the dipping-
spoon goes to all the offering-spoons (srui, fern.).

4. That ^uhfi further is to him no other than
yonder sky, and the upabhrft this atmosphere, and
the dhruvi this same (earth). Now it is from this
(earth) that all the worlds originate : and from the
dhruvA, therefore, the whole sacrifice proceeds.

5. The dipping-spoon then is no other than that
blowing one (the wind) ; it is this that sweeps across
all these worlds : and for that reason the sruva
goes to all the offering-spoons.

6. Now when this sacrifice is being performed, it
is performed for the gods, the seasons, and the metres
(or sacred texts) . To the gods belongs what sacrificial
food there is, to wit, king Soma and the sacrificial
cake : all this he takes, while announcing it with the
formula, ‘ I take thee, agreeable to so and so!’ for
thus it becomes theirs.

7. And whatever oblations of butter are taken,
they are taken for the seasons and the metres. Every
one of them he takes in the form of butter without
announcing it (to any particular deity). In the^uhfi
he takes of it four times (with the sruva from the
pot), in the up abhWt eight times k

8. Now when he takes of it four times (with the
sruva) in the ^hfi, he takes it for the seasons, since

^ He takes butter in the ^uhti and upabhr/t by four or eight
ladlings with the dipping-spoon. As we learn further on, the
quantity taken in the ^uh6, by ladling four times, should exceed
that in the upabhrft, although the latter requires eight ladlings.
Cf. KSty. II, 7, 13.

8o

5'ATAPATHA-BRA HMAiVA.

he takes it for the fore-offerings \ and the fore-offer-
ings are the seasons : all this he takes in the form of
butter without making any announcement, in order
to avoid sameness; for if he were to take it with
the formulas ‘For Spring (I take) thee!’ ‘For
Summer — thee!’ he would commit (the fault of) a
repetition ^ : he therefore takes it in the form of
butter without making any announcement

9. When, on the other hand, he takes eight times
(with the sruva) in the upabhrzt, he takes it for the
metres®, since it is for the after-offerings^ that he
takes it ; and the after-offerings are the metres : all
this he takes in the form of butter without making
any announcement, in order to avoid sameness ; for
were he to take it with the formulas ‘ For the Giya-
tri — thee!’ ‘For the Trish/ubh — thee!’ he would
commit a repetition : he therefore takes it in the
form of butter without making any announcement.

10. Again, when he takes four times (with the sruva)

^ On the prayS^as, or oblations of clarified butter introductory
to, and the anuya^as, oblations of the same material made subse-
quently to, the chief sacrifice, see I, 5, 3, i seq., and I, 8, 2, i seq.

“ Repetition of one and the same sacrificial act on the same day
is to be avoided, as far as possible. The repetition in the present
case would consist in his announcing the butter-oblations to the
several deities in the same way as he has done in regard to the rice-
portions. See I, I, 2, 17-18.'

* On the frequent sjunbolical employment of the metres in the
ritual, as the embodiment of supreme harmony and the efficacy of
prayer, see Weber, Ind. Stud. VIII, 8 seq. The three principal V edic
metres are the gfiyatrt (three times eight syllables), the trish/ubh
(four times eleven syllables), and the ^agati (four times twelve
syllables); and three anuyS^as there are at these sacrifices, viz. to
the barhis or sacrificial grass, to Narifamsa and Agni Svish-
/akrz't respectively. In the present instance (see par. 16) the trish-
/u bh and ^agatt metres are taken together as one, and as a fourth
is added the anush/ubh (four times eigh t syllables).

I KiiVJDA, 3 ADHYAyA, 2 BRAhMAWA, 1 4 .

81

in the dhruvA, he takes it for the whole sacrifice, and
all this he takes in the form of butter without mak-
ing any announcement. To whom indeed should he
announce it, since he cuts it off for all the deities ?
He therefore takes it in the form of butter without
making any announcement

11. Now the sacrificer stands behind the ^uhh,
and he who means evil to him stands behind
the upabhrft. The eater stands behind the^uhh,
and what (or, he who) is to be eaten stands behind
the upabhrft. And the^uhfi, indeed, is the eater,
and the upabhrft is that which is to be eaten. In
the^uhh he takes four times (with the sruva), and
in the upabhrft eight times.

12. Now when he takes four times (butter) in the
^uhh, he thereby makes the eater more limited,
smaller; and when he takes eight times in the
upabhrft, he makes that which is to be eaten more
unlimited, more abundant : for a flourishing con-
dition indeed exists where the eater is smaller and
that which is to be eaten more abundant.

13. In taking four times in the ^uhfl, he takes
(altogether) more butter, and in taking eight times
in the upabhrft he takes less butter.

14. For when, in taking four times (butter with
the sruva) in the ^uhh, he takes more butter, he
thereby, in making the eater more limited, smaller,
imparts vigour and strength to him. And when, in
taking eight times in the upabhrft, he takes less
butter, he thereby, in making that which (or, him
who) is to be eaten more unlimited, more abundant,
makes it (or, him) vigourless and weaker. And thus
a king who has established himself among a number-
less people, subdues them even from a single dwelling,

[12] G

82

satapatha-brAhmawa.

and takes possession of whatever he likes ^ : with that
very same energy (the Adhvaryu acts) when he takes
a greater quantity of butter in the ^u h u. N ow what
he takes in the^uhd, that he offers with the ^uhh ;
and what he takes in the upabhrft, that also he
offers with the ^uhd.

15. And in reference to this point they say :
‘ Wherefore then is he to take it in the upabhrft, if
he does not offer it with the upabhrft ? ’ Now, if he
were to offer it with the upabhrft, those subjects (of
the king) would assuredly become separated from
him, nor would there be either an eater or what is
to be eaten. When, on the other hand, he pours
(the butter) together and thus offers it with the
^uhd, thereby the people pay tribute to the Ksha-
triya. Hence by what he takes in the upabhrft,
the Vairya (man of the people), under the rule of
the Kshatriya, becomes possessed of cattle; and
when he pours (the butter) together and offers it
with the ^uhh, thereby the Kshatriya, whenever
he likes, says, ‘ Hallo Vaii'ya, just bring to me what
thou hast stored away ! ’ Thus he both subdues him
and obtains possession of anything he wishes by
dint of this very energy.

16. These butter-portions, then, are taken for the
metres. Now what he takes in the ^hd (by ladling)
four times (with the sruva), that he takes for the
gdyatri; and what he takes in the upabh^ft(by
ladling) eight times, that he takes for the trishAibh
and _^agati ; and what he takes in the dhruvd (by

^ TasmSd uta visam privasSyipy ekavefmanaiva

(‘by one who has a single dwelling, i. e. by himself,' SSya«a)
^nati tvad yathi tvat kamayate tath^ saMe. The MS. Of the
Kl«va text has: ‘Tasmdt kshatriyo rS^otipSrS.d vuam prdvasiya
^nSti tvad yathS tva(t) kimayate tat karoti.’

I kXnDA, 3 ADHYiVA, 3 BRAHMAWA, I. 83

ladling) four times, that he takes for the anush/ubh.
For the anush/ubh is speech, and from speech all
this (universe) springs : hence it is from the dhruvi
that the whole sacrifice originates. The anushAibh
also is this (earth), and from it all this (universe)
originates : hence it is from the dhruvi that the
whole sacrifice originates.

17. He takes (butter with the sruva), with the
text (V^'. S. I, 31), ‘Verily, thou art the favourite
resort (or, dainty) of the gods ! ’ He thereby makes
that butter the most favourite resort of the gods : for
this reason he says, ‘ verily, thou art the favourite
resort of the gods!’ — ‘ An unassailable means of
worship ! ’ the butter is indeed a thunderbolt : there-
fore he says, ‘ an unassailable means of worship I ’

18. Once he puts (butter with the sruva) into the
^uhti with this formula, three times silently. With
the same formula he puts (butter) once into the
upabhrft, seven times silently. With the same for-
mula he puts once (butter) into the dhruvi, three
times silently. Now, as to this, they say, ‘ Thrice he
should take with the formula in each case, for three-
fold is the sacrifice.’ Nevertheless (it is done) only
once with each (spoon), for it is just in this way that
the taking thrice (with a formula) is accomplished.

Third BrAhmaiva.

I. The Adhvaryu takes the sprinkling-water, and
sprinkles in the first place the fire-wood with the

* The fire-wood had been brought by the Agnidhra and laid down
on the altar. The Adhvaryu how unties and sprinkles it. [Before
doing so he has, as usual, to ask and obtain the permission of the
Brahman. The same is the case in regard to the barhis, but not
in regard to the altar.] KSty. II, 7, 19.

G 2

84

^ATAPATHA-BRAHMAiSTA.

text (Va^. S. II, i), ‘A black deer, living in the
den, art thou ^ ; I sprinkle thee, agreeable to Agni ! ’
He thereby makes it sacrificially pure for Agni.

2. He then sprinkles he altar, with the text (Vd^.
S. II, i), ^ Thou art the altar ; I sprinkle thee, agree-
able to the barhis (sacrificial-grass covering) ! ' He
thereby makes it sacrificially pure for the grass
covering.

3. He (the Agnidhra) then hands the sacri-
ficial grass 2 to him (the Adhvaryu). The latter
puts it down (on the altar) with the knot turned
to the east, and sprinkles it, with the text (V^^. S.
II, i), ^Barhis art thou! I sprinkle thee, agree-
able to the spoons r He thereby makes it sacri-
ficially pure for the spoons.

4. Thereupon he pours the sprinkling-water

^ ? Akhare-shMa; it probably has a double meaning in this
place, viz. ‘that which dwells in a den (Ikhara)' and ‘that which
has its place on the hearth (khara).’

® ‘At the beginning of the sacrifice the Adhvaryu makes of the
load of Darbha or sacred grass, which has been brought to the
sacrificial compound, seven mush/ is or bunches, each of which
is tied together with a stalk of grass, just as the Baresma (Barsom)
of the Parsis. The several names of these seven bunches are, i.
Ya^amanamush/i, the bunch kept by the sacrificer himself in his
hand as long as the sacrifice lasts. 2. Three bunches from the
Barhis, or the covering of the Vedi on which the sacrificial vessels
are put These are unloosened and spread all over the Vedi. 3.
Pr a star a. This bunch, which must remain tied, is put over the
Darbha of th| Vedi. 4. Paribho^ant From this bunch the
Adhvaryu takes a handful out for each priest, and the sacrificer and
his wife, which they then use for their seat. 5. The Veda. This
bunch is made double in its first part ; the latter part is cut oif
and has to remain on the Vedi; it is called parivasana. The
Veda itself is always wandering from one priest to the other, and
is given to the sacrificer and his wife. It is banded over to the
latter only when one pf the priests makes her recite a mantra.’
Haug’s translation of the Ait. Br. p, 79.

I kXnda, 3 adhyIya, 3 brAhmaya, 7. 85

which is left on the roots of the (grass) plants, with
the text (V^^. S. II, 2), ‘A moistening art thou for
Aditi ! ’ Aditi, indeed, is this earth ; hence it is for
the latter that he thus moistens the roots of the
plants : thereby these plants become root-moistened;
and even if their tops are dry, their roots at least
remain moist.

5. Having thereupon untied the knot, he takes
the prastara bunch from the front (of the barhis),
with the text (Vd^. S. II, 2), ‘Vish«us crest art
thou!’ Vish^iu, namely, is the sacrifice, and this
(the prastara) is his top-knot or crest: this he
thereby makes it at this sacrificed From the front
he takes it, because this top-knot also is (worn) on
the front (of the head) : for this reason he takes
it from the front.

6. He then undoes the band (of the barhis). ‘ His
(the sacrificer’s) wife is sure to bring forth without
difficulty V thinking thus he undoes the band. He
puts it down on the right hip (of the altar) ; for this
represents his (the sacrificer’s) waist-band, and it is
on the right side that the waist-band is (tied) : this
is the reason why he puts it down on the right hip.
He again covers it over (with sacrificial g^ass) ; for
the waist-band also is covered (by the upper gar-
ment) : for this reason he again covers it.

7. He now spreads the barhis (on the altar).
For the prastara is the top-knot; and this other

^ Because, according to Siyawa, it lies on the front, or eastern
side of the altar, near the Ahavantya fire, and men also wear their top-
knot (in the form of a ball or lump) on the fore-part of their head.
The prastara he hands to the Brahman-priest Kdty. II, 7 , 22.

® Prak/iptam; Siya«a takes it in the sense of ‘a completely
formed (child)/

86

SATAPATHA-BRlHMAiVA.

sacrificial grass is for this (sacrifice) what other hair
there is below that (top-knot, viz. the beard, &c.)
that (hair) he thereby puts on it, and for this reason
he spreads the barhis.

8. Now the altar (vedi, fern.) is a woman, and
around her sit the gods and those priests who have
studied and teach revealed lore ^ ; and as they thus
sit around her, he makes her not naked : hence it
is in order to avoid nudity (on her or the altar’s
part) that he spreads the barhis.

9. As large as the altar is, so large is the earth ;
and the plants (are represented by) the barhis ;
so that he thereby furnishes the earth with plants ;
and those plants are firmly established in this earth :
for this reason he spreads the barhis.

I o. H ere now they say, ‘ Let him strew abundantly ;
for where the plants are most abundant on her, there
the means of subsistence are most amply afforded
by her : let him therefore strew abundantly ! ’ It is
in favour of him (the sacrificer) who procures (the
sacrificial grass), then, (that this is done.) He strews
it threefold^, for threefold is the sacrifice. Or he
may also spread it whilst lifting up (the tops) ® ; for

^ ‘Around her on the south sit the gods and those man-gods
(manushyadevS/ 5 ), the priests who have studied and teach revealed
lore.’ KS»va recension.

“ Viz. in three layers, one beside the other, each consisting of
one handful of grass. He first spreads a layer on the east side
from the southern to the northern shoulder of the altar, with the
tops of the blades turned towards the east; then a second one west
of it, so as to cover the roots of the first with the tops of the
second layer ; and in the same way a third one on the west side of
the altar. If he thinks fit, he may make more than three layers,
but their number should be uneven. Katy. II, 7, 22-26 (schol).

’ That is to say, he is to begin on the west side, and in laying
down the successive layers, he is to lift up (with a stick or some

I kAnda, 3 adhyAya, 3 brAhmajya, 13. 87

it has been said by the seer (V^, S. VII, 32), ‘ They
spread the barhis continuously.’ He spreads it
with the roots below (the tops) ; for it is with their
roots below that those plants are firmly established
in this earth : for this reason he -spreads it with the
roots below.

11. He spreads it, with the text S. II, 2),

‘ I spread thee, soft as wool, pleasant to sit upon
for the gods ! ’ — when he says ‘ thee, soft as wool,’ he
thereby means to say ‘ agreeable to the gods ; ’ and
by ‘ pleasant to sit upon for the gods,’ he means to
say ‘ forming a good seat for the gods.’

12. He now trims the fire \ The Ahavaniya,
doubtless, is the head of the sacrifice, for the head
is the fore-part ^ : that fore-part of the sacrifice he
thereby trims. He trims it while holding the
prastara (which he has received back from the
Brahman) close over it ; for the prastara is the
top-knot, and it is this which he thereby puts on
it ; for this reason he trims (the fire) while holding
the prastara close over it.

13. He then lays the (three) enclosing-sticks
(paridhi) around (the fire). The reason why he
lays the enclosing-sticks around (is this). When
at first the gods chose Agni for the office of Hotri,
he said : ‘ Verily, I am not equal to this, that I
should be your Hot^f, and that I should carry your
oblation. Already you have chosen three before,

other object) the heads of the preceding layer and push the roots of
the succeeding one under them. Ib. 27 (schol.).

^ He takes one stick from the fuel and gets the fife ready (for
the oblations, either by throwing the stick into it, or by stirring it
with the stick). Ib. 29.

® The Ahavaniya is at the foremost or eastern end of the sacri-
ficial ground.

88

SATAPATHA-BRAHMAA-A.

and they have passed away h Restore them to me :
then I shall be equal to this, that I should be your
Hotri and that I should carry your oblation ! ' They
said, ‘So be it!’ and they restored to him those
(three former Agnis): they are these enclosing-sticks.

14. He then said, ‘ The thunderbolt, (in the shape
of) the vashai?-call ^ has struck these down; I am
afraid of that thunderbolt, the vashazf-call. Lest
that thunderbolt, the vasha/-call, should strike me
down, enclose me by those (three Agnis, or pari-
dhis) ; and thus that thunderbolt, the vasha/-call,
will not strike me down.’ They said, ‘ So be it I’
and they enclosed him with those (three sticks), and
that thunderbolt, the vasha/-call, did not strike him
down. When he encloses Agni with those (sticks)
he buckles armour on him.

15. They (the other three Agnis) then said, ‘If
you join us with the sacrifice in this wise, then let
us also have a share in the sacrifice I ’

16. The gods said : ‘ So be it! What shall fall out-
side the enclosure, that is offered unto you ; and
what they shall offer just upon you, that will sate

" See I, 2, 3, I.

® The call ‘vasha/’ (or vausha/), apparently signifying ‘may
he (Agni) carry it (the oblation) up ! ' (from vah, to bear, carry), is
pronounced by the Hotri at the end of the or offering

prayers (see note on I, 5, i, 16). Professor Weber has somewhere
proposed to derive it from vaksh, to grow, increase, hence ‘may it
prosper, or agree, with you ! ’ Different, but quite fanciful, inter-
pretations of vasha/ are given .Sat. Br. I, 5, a, 18; Ait. Br. 3, 6 .
As to the awful solemnity of this formula, and the danger arising
from a careless use Of it, see Ait. Br. 3, 8, on which Haug remarks,

‘ Up to the present day the Shrotriyas or sacrificial priests never
dare to pronounce this formula save at the time of sacrificing.
They say that if they would do so at any other time, they would be
cursed by the gods.’

I kKnDA, 3 ADHYAya, 3 BRiHMAiVA, 19. 89

you : and what they shall offer up in the fire that will
sate you ! ’ Thus what they offer up in the fire, that
satisfies them (the Agnis) ; and what they offer up
just upon them (the enclosing-sticks, or Agnis), that
satisfies them; and what is spilled outside the en-
closure, that is offered to themi: hence no sin attaches
to what (butter) is spilt ; for into this earth they en-
tered (when they, the Agnis, passed away), and what-
ever is spilt here, — all that remains indeed in her.

17. That which is spilt he touches, with the
formulas (VA^. S. II, 2), ‘ To the Lord of the Earth—
svAhfL ! ’ ‘To the Lord of the World — svAhd ! ’ ‘ To
the Lord of Beings — svAhi ! ’ These, indeed, are the
names of those Agnis, — to wit. Lord of the Earth,
Lord of the World, and Lord of Beings. Thus in
like manner as that (oblation) which is accompanied
by ‘ Vasha/’ is offered up (to the particular deity to
which it is announced), so is this (offered up) on his
(the sacrificer’s) part to those Agnis.

18. Here now some people take the sticks they
lay around from the fire-wood ; but let him not do so,
for unsuitable for laying around are those which they
take from the fire-wood, since the fire-wood is pre-
pared for the purpose of being put upon (the fire) ; but
what other (kind of sticks) they bring to him, called
‘ enclosing-sticks (paridhis),’ they are indeed suitable
for his purpose ; let them therefore bring others.

19. Indeed, they should be of TalAsa wood

’ The EAnva. text has as follows : — They said, ‘ So be it ! what
shall fall outside the enclosure that shall be yours 1 and what they
shall offer just upon you that shall sate you ! ’ for what they offer
just upon them that does indeed sate them (enSn); and what they
offer up in the fire that is theirs (eshim, ? the gods’); and what
falls outside the enclosure by that he shall incur no guilt, &c.

90

i'ATAPATHA-BRlHMAiVA.

(Butea Frondosa) ; for the Palana tree, doubtless, is
the Brahman ^ and Agni also is the Brahman : for
this reason the Agnis should be of Pali^a wood.

20. Should he be unable to procure them of Pa-
lana wood, they may be of Vikankata wood (Fla-
courtia Sapida) ; and if he be unable to procure any
of Vikankata, they may be of Kirshmarya wood
(Gmelina Arborea) ; and if he be unable to procure
any of Karshmarya wood, they may be of Vilva
(Aegle Marmelos), or of Khadira (Acacia Catechu),
or of Udumbara wood (Ficus Glomerata). These,'
doubtless, are the trees that are suitable for sacrificial
purposes, and from these trees they (the enclosing-
sticks) are therefore (taken).

Fourth BrAhmajva.

1. They should be green (fresh) ; for that is (what
constitutes) their living element, by that they are
vigorous, by that possessed of strength : for this
reason they should be green.

2. The middle stick he lays down first (on the

west side of the fire), with the text S. II, 3),

‘ May the Gandharva VijvAvasu" lay thee around

The Brahman, or supreme spirit (? or, sacred writ), is more
an once identded with the Palara tree in the i'atapatha Br., as in

’ V^'iA ’ ’ ^ ' XII, 2, 15 ,■ and with the leaf of that

tree_ (palarasya palSram) in II, 6, a, 8. [? Cf. Rig-veda X. 31, 7.

&shioned h^ven and earth?’ and Taitt. Br. II, 8, 9, 6, 'Brahma

W* T ’ J'J'T fashioned

38, ‘ The gods form part

of the divine essence (Skambha-Brahma) as branches of a tree.’]

T e genius Vif vavasu is already mentioned in Rig-veda X,

the minh*^’’ J39._4, where Grassmann identifies him with

in n Sv P- ■«)• See .leo Br.

lil, 2, 4, 2 ; XIV, 9, 4, r8.

I KAiViJA, 3 ADHYAya, 4 BRAHMAiYA, 6.

91

for the security of the All! Thou art a fence to
the sacrificer, thou (art) Agni, invoked and worthy
of invocation ! ’

3. He then lays down the southern one, with the
text (ih.), ‘ Thou art Indra’s arm for the security
of the All ! Thou art a fence to the sacrificer ; thou
Agni, invoked and worthy of invocation I ’

4. He then lays down the northern one, with the
text (ib.), ‘May Mitra-Varu;2a lay thee around in
the north with firm law for the security of the All !
Thou art a fence to the sacrificer, thou Agni, invoked
and worthy of invocation I ’ They are indeed Agnis,
and for that reason he says, ‘ Agni, invoked and
worthy of invocation ! ’

5. Thereupon he puts on (the fire) a samidh
(kindling-stick). He first touches with it the middle
enclosing-stick : thereby he first kindles those (three
Agnis). After that he puts it on the fire : thereby
he kindles the visible fire.

6. He puts it on ^ with the gdyatri stanza (V^.
S. II, 4), ‘ Thee, O Sage, who callest (the gods) to the
feast, we will kindle so as to shine brilliantly ; thee,
O Agni, mighty at the sacrifice I ’ He thereby kindles
the gdyatri ^ ; the giyatrl, when kindled, kindles the
other metres ; and the metres, when kindled, carry
the sacrifice to the gods.

’ According to Siyaraa, the two sticks or pieces of wood are put
on the fire in a manner similar to that in which the two fighfiras
or sprinklings of clarified butter are made (see I, 4, 4 ~ 5 ) >
first in the direction north-west to south-east, and the second from
south-west to north-east.

“ The giy a t rt is the first of the three principal metres, cf. p. 80,
note 3. It consists of three octo-syllabic pSdas, of which Rig-veda
1, 164, 25 says,— ‘ The gdyatra, they say, has three flames (or fire-
brands, samidh) ; therefore it excelled in grandeur and power.’

92

^atapatha-brAhmajva.

7. By the second kindling-stick (samidh), which
he now puts on, he kindles the spring ; the spring,
when kindled, kindles the other seasons ; and the
seasons, when kindled, cause living beings to be pro-
duced and the plants to ripen. He puts it on, with
the formula (V^. S. II, 5), ‘ A kindler (samidh) art
thou ! ’ for the spring is indeed a kindler.

8. When he has put it on, he murmurs (ib.), ‘ May
the sun guard thee from the east against any im-
precation! for the enclosing-sticks serve for pro-
tection on all (the other three) sides ; and thereby
he makes the sun the protector on the east side,
fearing lest the evil spirits, the Rakshas, should rush
in from the east : ’ for the sun is the repeller of the
evil spirits, the Rakshas.

9. By that third kindling-stick, then, which he puts

on at the after-offerings \ he kindles the officiating
priest (brihmawa); and he, the priest, when kindled,
carries the sacrifice to the gods. *

10. He now returns to the altar covered (with
sacrificial grass). Having taken two stalks of grass,
he lays them down across (the barhis or grass
covering, with the tops to the north), with the
formula (Vig-. S. II, 5), ‘ Savitrf’s arms^ are ye!’
The prastara bunch is indeed the top-knot (of the
sacrifice) ; and he now lays down these two cross-
wise as its eye-brows : thereby these two (represent)
the transverse eye-brows. The prastara, further.

d See l, 8, 2, 3.

^ taken here by our author

both m Its natural sense and as the arms of the bow or arch, formed

af wl' The barhis, or grass covering of the alkr, was,

bod7 ^ ^ other hair of the

T KAiVDA, 3 ADHYAya, 4 BRAHMAiYA, 1 4. 93

(represents) the kshatra (or military class) ; and
the other barhis the vis (or, the common Aryan
people) ; — (and the two stalks he puts down between
them) for the sake of separating (vidhrfti) the
, kshatra and the vi^; for this reason he lays

them down crosswise ; and for this reason these two
(stalks) are called vidhrfti.

11. On them he spreads the prastara, with the

formula S. II, 5), ‘ I spread thee, soft as wool,

pleasant to sit upon for the gods ! ’ When he says
‘ thee, soft as wool,’ he means to say ‘ agreeable to
the gods ; ’ and by ‘ pleasant to sit upon for the gods ’
he means to say ‘ forming a good seat for the gods.’

12. He presses it down (with his left hand), with
the text (ib.), ‘May the Vasus, the Rudras, the
Adityas sit on thee ! ’ These three, that is, the
Vasus, the Rudras, and the Adityas, namely, are
(classes of) gods ; and these, he means to say, are
to sit down on it. W^hile it is still being held down
with his left hand, —

' 13. He seizes the ^uhh with his right, fearing

‘ lest the evil spirits, the Rakshas, should enter there
in the meantime;’ for the officiating priest (brAh-
ma«a) is the repeller of the Rakshas ; therefore,
while it (the prastara) is still being held down with

his left hand, —

14. He seizes the _^uhii, with the text (Vb^. S.
II, 6), ‘ Fond of butter art thou, C^uhh by name ! ’ for
fond of butter indeed it is, and G^uhh by name ; — ‘ Sit

down here with the favourite resort 1 (or dainty) on the

favourite seat ! ’ The upabh^ft (he takes), with the
f ormula (ib.), ‘ Fond of butter art thou, Upabhrft

* Viz. the butter, which is the dear resort, or home, of the gods ,
see I, 3, 2, 17. Possibly, however, dhdm an may here mean ‘dainty.

I ^ ' 'f..

94

5'ATAPATHA-BRAhMAJVA.

by name ! ’ for fond of butter indeed it is, and Upa-
bhrz't by name ; — ‘ Sit down here with the favourite
resort on the favourite seat !’ The dhruvA (he takes)
with ‘Fond of butter art thou, Dhruvd by name!’
for fond of butter indeed it is, and DhruvA by
name ‘ Sit down here with the favourite resort
on the favourite seat! ’ What other sacrificial food
there is, (he puts down on the prastara), with the
formula, ‘ With the favourite resort sit down on the
favourite seat I ’

15. He lays the /uhfi down on (the prastara),
and the other spoons down below, (viz. on the
barh is, north of the ^uhti, and so as not to touch
it or one another) ; for the ^uhQ assuredly is the
kshatra, and the other spoons (sru/^) are the
vi^ : he thereby makes the kshatra superior to
the vii'. Hence the people here serve, from a
lower position, the Kshatriya seated above them:
for this reason he places the _^uhij upon (the pra-
stara) and the other spoons down below it.

16. He touches the offerings, with the text (Vi^.
S. II, 6), ‘ Safely they have sat down,’ for safely
indeed they sat down ‘ in the lap (yoni) of divine
truth ! ’ for the sacrifice is indeed the lap of divine
truth, and in the sacrifice they sat down ; — ‘ Protect
these, O Vish»u [ protect the sacrifice! protect the
lord of sacrifice ! ’ thereby he refers to the sacrificer ;
— ‘ Protect me, the leader of the sacrifice ! ’ thereby
he does not exclude himself either from the sacrifice.
Vishnu, assuredly, is the sacrifice : hence it is to the
sacrifice that he makes all that over for protection.
This is the reason why he says, ‘ Protect these,
O Vish»u ! ’

X KANDA, 3 ADHYAYA, 5 BRAHMAiV^A, 3.

95

Fifth Brahmaa^a.

The Kindling of the Kcre, the Pravara, and the Two
Libations (Agh^ra) of Butter.

1. With the fire-wood (idhma, lighting material)
the Adhvaryu lights (indh) the fire: hence it is
called fire-wood. And with the kindling verses
(samidheni) the Hotrif kindles (sam-indh, to make
blaze) : hence they are called kindling verses.

2. He (the Adhvaryu ^) says (to the Hotr^*) : ‘ Re-
cite to the fire as it is being kindled ! ' for it is to the
fire, when it is being kindled, that he recites.

3. Here now some people say, 'O Hotar, recite
to the fire as it is being kindled!’ But let him
not say so ; for that (priest) is not a Ylotri as yet ;
only when he (the sacrificer) elects him^ does he

^ The Adhvaryu, in the first place, prepares a seat for the Hotrf,
either west of the altar or north of its left hip ; and covers it with
dry Ku.s*a grass. [He then calls, ‘O Hotrf, come T] The Hdtrf,
having rinsed his mouth north-east of the Ahavaniya, with his face
to the east, turns round from left to right and betakes himself to the
sacrificial ground, always keeping his right foot before the left. He
finally takes up his position so as to have the heel of the right foot
in a line with the north hip of the altar, and the toes on the barhis;
whilst he keeps the hands on a level with the heart, spread open
and joined together, and looks towards the junction of the earth
and sky. The Adhvaryu then takes a s ami dh (kindling-stick) and
calls on him as above. The Hotrz now mutters the formulas
‘Adoration to the teacher] Adoration to the observer] Adoration
to the promulgator I \ &c. (A^v. A^rautas I, 2, i). The sacrificer then
takes the wooden sword and says, ‘ JRecite for me, as it were,
stretching along (i. e. continuously) L whereupon the Hotrz*, having
asked and received the permission of the Brahman, proceeds to
recite the kindling verses. Katy. Ill, 1, i seq. ; A^v. I, i, 4 seq.

* This does not take place until the pravara or invitation
addressed to Agni, the Hotrf of the gods, to assist in calling the

96

satapatha-brAhmajva.

become a H'otri. Let him therefore say, ‘ Recite to
the fire as it is being kindled ! ’

4. He recites (verses) addressed to Agni : he
accordingly kindles it (the fire) with the aid of its
own deity. In the giyatri metre (are the verses
which) he recites ; for the giyatrl is Agni’s metre :
by means of its own metre he thereby kindles it. The
gS.yatrl is vigour, the gdyatri is the brahrnan^ (the
priestly order) : with vigour he thereby kindles it.

5. Eleven (verses) he recites ; for of eleven sylla-
bles consists the trish/ubh metre. The giyatri is
the brahman and the trish/ubh is the kshatra
(or military order) With the aid of these two
energies he thus kindles it : for this reason he recites
eleven (verses).

5. Thrice he recites the first verse, and thrice the
last one ; for of threefold beginning are sacrifices,
and of threefold termination : therefore he recites
thrice the first and the last (verses).

7. Fifteen simidheni verses result (from this re-
petition of the first and last of the eleven verses). The
fifteen- versed chant ®, doubtless, is the thunderbolt,

gods to the sacrifice, cf. Sfiyawa and ^ht. Br. I, 5, i, i seq. Accord-
ing to some authorities, however, the choosing of the Hotrf seems
to take place at this particular time, or even before, at the time of
the agnyanvfidhSna; cf. Hillebrandt, p. 73.

1 The gfiyatri (though it is not the most frequent metre)
is considered as the first, as it is the shortest, of Vedic metres.
The hymns addressed to Agni are mostly in the gfiyatri metre.

“ The hymns celebrating the heroic deeds of Indra and his
associates, the wind-gods, are almost entirely composed in the
trish/ubh, the most frequent of Vedic metres.

® The pa^^adaya-stoma, or form of recitation in fifteen
verses at the Soma-sacrifice, is sacred to Indra (Nirukta 7, 10), the
wielder of the thunderbolt.

I KkNDA, 3 ADHYAya, S BRAHMAiVA, lO. 97

and the thunderbolt means strength ; so that he
thereby converts the simidhenls into strength :
hence, if he should hate any one, he may crush him
with his great toes ^ at the time when those (verses)
are recited. By saying, ‘ I here crush so and so 1 ’
he crushes him with that thunderbolt.

8. Fifteen nights indeed there are in a half-
moon ; and growing by half-moons the year passes :
hence he thereby obtains the nights.

9. Now in the fifteen gayatri verses there are
indeed , three hundred and sixty syllables * ; and
three hundred and sixty days there are in a year :
hence he thereby obtains the days, he thereby obtains
the year.

10. For an ish/fi (which is performed in order to
obtain the fulfilment of a special wish) ® let him recite
seventeen Sclmidhenl verses ; for in a low voice he
sacrifices to the deity to which he offers aU ishzfi.

^ Or, with his thumbs (ahgush// 4 ibhylm). The Ki«va text has
' pidySbhyim ahgush/MbhySm ; ’ hut KSty. Ill, i, 7 has ‘ ah-
gush/MbhyS.»2 pidyS.bhyiOT vd,’ which would seem to leave a choice
between the thumbs and the great toes; the commentator, how-
ever, takes v^ in a restrictive sense. The sacrificer is to press
down the earth with his g;reat toes (or thumbs) each time when a
kindling verse is recited.

® The gSyatrf verse consists of three times eight syllables,
and 24 x15=360. In the place of the last s^midhenl (called
paridhlnlyi), however, the VSsish// 5 as have a trishtubh stanza
(4x11 syllables), so that the above computation of syllables does
not hold good in their case. One might be inclined to infer from
this that the trish/ubh was the more original, a gSyatrf being
substituted -later to yield the above symbolical number of syllables.
Cf. Taitt. S. II, 5, 7 seq. ; Taitt. Br. Ill, 5, 3.

® The kamyesh/is, and ish/is generally, are performed with cer-
tain modifications, on the model of the new- and full-moon sacrifice,
of which they are therefore said to be vikrftis or modifications.

[12] H

-•■SATAPATHA-BRAHMAiVA.

?!

Twelve months, namely, there are in a year, and
five seasons’: this (makes) the seventeenfold Pra-
^pati. For verily Pra^ipati is all: hence for
what wish he performs the ish/i, that wish he
thus accomplishes by means of the All, In a
low voice he sacrifices to the deity; for what is
spoken in a low voice is undefined (indistinct),
and undefined is the ‘All :’ hence for whatever wish
he performs the ishd, that wish he thus accom-
plishes by means of the All. This is the practice
in regard to an ishd.

1 1. Some people say : ‘ Let him recite tv^enty-one
simidheni verses also at the full- and new-moon
sacrifice.’ Twelve, doubtless, are the months of the
year, five the seasons, and three these worlds :
this (makes) twenty; and the twenty-first is this
very (sun) that here shines : he is the resort, he the
stay ; thereby he (the sacrificer) obtains this resort,
this stay. He may therefore recite twenty-one.

1 2. Let him recite them only for one of established
prosperity (gatarri), who would not wish to become
either better or worse. For, what he for whom
they recite is like, like that he will either be or
worse for whom, that knows this, they recite

’ In -other passages, and in later times generally, six seasons,
comprising, two months _^each, are counted, but the transitional
season between winter and spring, fir ir a, is not unfrequently, as
in our passage, combined with the winter season (hemanta), or
partially with that and the spring (vasanta). On the identification
of Pra^pati with the year, cf. note on I, 2, g, 12.

^ The condition of one who is gatarri cannot be improved, but
only impaired. The construction of this paragraph is somewhat
doubtful to me. It runs thus ; Tfi haitfi gatarrer evfinubrfiySd ya
U^Aen na freyfint syfim na pfiplyin iti yiidr 7 riya haiva sate
’nvfihus tSdnh vfi haiva bhavati pfipiyfin va yasyaivawt vidusha etfi

I KAiVJDA, .3 ADHYAYA, 5 BRAHMAATA, I4. 99

those (twenty-one verses). This, however, is mere
speculation, for those (twenty-one verses) are not
recited^.

13. Thrice he should recite the first and thrice

r the last (verse), without drawing breath ; for three

are these worlds, so that he thereby spreads (san-
tan) these worlds, gains these worlds. Also three
breaths there are in man : this recitation thereby
causes him (the sacrificer) to be extended (santata),
not cut short (by death).

14. He (the Hotrz) should endeavour to recite
this (uninterruptedly) as long as his strength lasts.

I If, on the other hand, he were to take breath in

the middle (of the verse), it would be a slight on
this very (sacrifice) ^ : by reciting this (holy) com-

anvdhuv^ so eshi mim^wsaiva na tv evaiti anl^/^yante. Siya;^a
seems to take it thus : — ‘ He should recite them only for a gata^rt.
A householder who desires neither an improvement nor a lowering
i of his position, is just such a one for whom the Hotrzs recite the

j s^midhents in the appointed (niyatena) way. Further, for

whomsoever, that thus knows the irregular (Daniya t a, not regulated)
way of recitation, they recite those twency-one s a mid hen is, he
becomes either worse or better. What is set forth in the words
I from “A householder who desires neither an improvement'* &c.

I is mere speculation ; the recitation is not to be performed in this

I’ way.' The corresponding paragraph of the Ka/zva recension is

! much briefer and clearer: — Tad etad gata^rir eva kurytta na ha

! jreyan na pdpiyan bhavati yasyaivam anvahuA saish^ mimi^saiva

na tv anMyante, 'only a gata^ri, however, should do this; for
neither better nor worse becomes he for whom they recite thus.
t This is indeed speculation, but they (the twenty-one samidhenis)

are not recited.'

1 In the Taitt. S. 11 ; 5 ; 10, the number of verses {effected by the
repetition) is given as varying, according to the special object
in view, between fifteen and forty-eight.

2 ? Or, it would be an act of neglect on his, the sacrificer's, part :
by (the Hotr/) reciting without fetching breath, that act, that neglect

^ would be avoided.

H 2

lOO

i’ATAPATHA-BRAHMAJVA.

position without taking breath, that slight will be
avoided.

15. If, however, he do not care to undertake this,
he may also recite one (verse) at a time without
drawing breath : he thereby spreads those worlds
one by one, gains those worlds one by one. The
reason why he takes breath, is that the gdya'trl is in-
deed breath ; and that by reciting a complete giyatri
verse, he accordingly bestows complete breathing
(on the sacrificer) : let him therefore recite one
(verse) at a time without breathing.

1 6. H e recites them in a continuous, uninterrupted
way : thereby he makes the days and nights of the
year continuous, and in a continuous, uninterrupted
way revolve those days and nights of the year.
And in this way he gives no access to the spiteful
enemy ; but access he would indeed give, if he were
to recite them discon tinuously : he therefore recites
in a continuous, uninterrupted way.

Fourth AdhyAya. First Brahmaaa.

I. He recites after uttering (the syllable) ‘Hin!’
Sacrifice, they say, is not (performed) without the
Sim an; and neither is the Sinian chanted without
‘ Hin ’ having been uttered. By his uttering ‘ Hin !’
the peculiar nature (rtlpam) of the word ‘ Hin ’ is
produced (in the sacrifice) ; and by the sacred syl-
lable (om) it assumes the nature of the Sim an. By
uttering ‘Om! OmM’ this his entire sacrifice becomes
endowed with the Siman.

^ That is, by uttering ‘Om!’ after each verse. The recitation of
the first verse is preceded by the mystic words ‘ Hin bhfir bhuvaA svar
om ! ' Asv. S. I, 2, 3. Both syllables ‘ hin ’ and ‘ Om ’ are essential
elements in the recitation of SSman hymns. See II, 2, 4, 1 1 seq.

I kXndK, 4 adhyAya, i brAhmawa, 5. loi

2. And (another reason) why he utters ‘ Hin ! ’ is
this. The word ‘ Hin ’ means breath, for the word
‘ Hin ’ does indeed mean breath : he cannot there-
fore pronounce the word ‘ Hin,’ when he closes his
nostrils. The (verse) he recites w:ith his voice.
Now, voice and breath are a pair, so that a produc-
tive union of the sAtnidhenis is thereby effected
at the outset : for this reason he recites, after utter-
ing ‘ Hin ! ’

3. He utters the word ‘Hin’ in a low voice.
Were he, on the contrary, to pronounce ‘Hin’ aloud,
he would make ‘voice’ of both the one and the other :
for this reason he utters the word ‘Hin ’in a low
voice.

4. He recites with ‘A (hither)!’ and ‘pra (forth or
thither) M’ He thereby joins a gAyatrl verse di-
rected hitherward to one directed away from here :
the one which tends from hence carries the sacri-
fice to the gods, and the one which tends hitherward
pleases the men. For this reason he recites with
‘A’ and ‘pra.’

5. And (another reason) why he recites with ‘A’
and ‘pra,’ is this. ‘ Pra (forth)’ clearly means out-
breathing, and ‘ A (hither)’ means in-breathing : hence
he thereby obtains out-breathing and in-breathing
(for the sacrificer). For this reason he recites with
‘A’ and ‘pra.’

^ The particles pra and S were apparently used in phrases
wishing one a safe journey and return (cf. Ait. Br. 3, 26, with
Hang’s note). The first sAmidheni begins, ‘pra vo v%A abhfdya-
va< 5 ' (forth go your viands, heavenward) ; and the second ‘igna
S yAhi vitAye’ (come hither, Agni, to the feasti). It is from
these verses that the above symbolical explanation is derived.
Cf. Taitt. S. II, 5, 7, 3 [prA/^ina»t reto dhiyate — prati ^/5 pra^
^yante].

102

DATAPATH A-BRA HMAiVA.

6. Yet (other reasons) why he recites with ‘ hither
(a)’ and ‘thither (pra),’ are these. ‘Thither’ the
seed is cast, and ‘hither’ birth takes place. ‘ Thither’
the cattle disperse (for grazing), ‘hither’ they return.
Indeed, everything here (moves) ‘hither’ and‘ thither:’
for this reason he recites with ‘ d ’ and ‘ pra.’

7. He recites \ ‘ Forth go your viands, heaven-

^ The following is a connected translation (as literal as possible,
if not elegant) of the eleven simidhenis, or kindling verses, in
the same octosyllabic metre as the original. The first and eleventh
verses are recited three times; and when at the end of each verse
the Hotri pronounces the syllable o.m, the Adhvaryu throws a stick
(samidh) into the fire, — up to the eighth verse, at the end of which
the tenth stick is thrown in. At the end of the ninth verse five of
the remaining six sticks are thrown into the fire. The throwing
of the first stick is accompanied by the sacrificer pronouncing the
dedicatory formula (tydga), ‘For Agni this, not for me T

1. Forth go your viands, heavenward,

In havis rich; with buttered (spoon)

He nears the gods, wishful, of bliss.

2. Come hither, Agni, to the feast;

Invok^d~for the offering-gift,

As Hotrf on the barhis sit I

3. With samidhs thee, O Angiras,

With butter we exhilarate :

Shine forth, O youngest, brilliantly !

4. Agni, do thou obtain for us
That region wide and glorious.

That great and mighty one, O Qod!

5. Praiseworthy he, adorable,

Visible through the veil of gloom,

Agni, the mighty one, is lit.

6. The mighty Agni is lit up,

Yea, as a horse that bears the gods:

With offerings him they glorify.

7. O mighty one I we mighty men
Do kindle thee, the mighty one,—

O Agni, thee that brightly shines.

I KAJVDA, 4 ADHYAYA, I BRAHMAJVA, Q.

103

ward ! ’—hereby, then, the ‘thither’ is (realised). And
(in the second verse), ‘Come hither, Agni, to ex-
pand^!’ — by this, on the other hand, the ‘hither’
is (realised).

8. Now, in reference to this point, some people
say, ‘ Both these (texts) surely result in a “thither^.”’
This, however, is beyond the ordinary understand-
ing : the text, ‘ forth go your viands, heavenward !’ is
clearly (directed) away from (the sacrificer); and the
text, ‘ Come hither, Agni, to expand ! ’ is' (directed)
towards (him).

9. He recites (the first kindling verse), ‘ Forth go
your viands, heavenward!’ this, then, tends in a for-
ward direction. ‘Viands’ (vcl^a)® he says, because
viands mean food : hence food is obtained (for the
sacrificer) by this recitation. ‘ Heavenward ’ he says,
because those that tend heavenward are the half-

8. Agni we choose as messenger.

As Hotrz' the all-knowing, — him,

Performing well this sacrifice.

9. He who is kindled at the cult,

Agni, the bright, the laudable,

The flaming-locked^ him we adore.

10. O Agni, worshipped, thou art lit:

Adore, good worshipper, the gods !

Oblation-bearer, sure, art thou.

11. Make offerings 1 do reverence!—

Him, Agni, while the cult proceeds.

For your oblation-bearer choose !

^ See further on, par. 22 seq.

2 Inasmuch as Agni, whilst coming to the sacrifice, goes away
from the gods. Sfiy.

» In the Taitt S. II, 5, 7, 3-4 also vfi^a is in the first place
rendered by ^ food,' while afterwards it is identified with the
months (Le.the coursers? gam an aj’i la, Say.) ; as abhidyava.^
(in the sense of ' shining in both directions,’ i. e, in the forn^ of the
waxing and waning moon, Sfiy.) is referred to the half-moons.

104

S'ATAPATHA-BRAhMAA'A.

moons : it is, therefore, the half-moons which he
obtains by this recitation. ‘ In havis rich’ he
further says, because those that are rich in havis
(milk, butter) are the cattle; it is cattle, therefore, that
he thereby obtains through the recitation.

10. ‘With buttered (spoon) — he adds. Now
Mithava, the (king of) Videgha^ carried Agni
Vai^vdnara in his mouth. The i?fshi Gotama Rhlih-
ga«a was his family priest. When addressed (by
the latter), he made no answer to him, fearing lest
Agni might fall from his mouth.

1 1. He (the priest) began to invoke the latter with

^ To this important legend attention was first drawn by Professor
Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13;
J. Muir, Sanskrit Texts, II, p. 402). It was pointed out by Weber
that this legend distinguishes three successive stages of the east-
ward migration of the Brahmanical Hindus. In the first place the
settlements of the Aryans had already been extended from the
Paw^ab (where they were settled in the times of the hymns of the
Rig-veda) as far as the Sarasvatt • They thence pushed forward,
led by the Videgha Mathava and his priest, according to our
legend, as far east'afe the river Sadanir^ (that is, 'she that is
always filled with water'), which, according to Saya«a, is another
name for the Karatoyd (the modern Kurattee, on which Bograh
lies), which formed the eastern boundary of the Videhas ; or more
probably the (jz,nd2Jk.i (the modern Gunduck, a noble river which
falls into the Ganges opposite Patna, and) which formed the boun-
dary between the Kosalas and the Videhas (cf. par. 17). It would
appear from our legend, that for some time the Aryans did not ven-
ture to cross this river ; but at the time of the author the country
to the east of it had long been occupied by them. S^yawa takes the
hero of the legend to be Videgha, the Mddhava or son of Madhu ;
but Videgha, an older form of Vi deha, is more probably intended
here (as Weber takes it) for the name of that people and country
(corresponding to the modern Tirhut). The Agni Vahvanara (or
Agni who is common to all men) of our legend Professor Weber
considers a personification of Brfihmanical worship and civilisation
and the destructive effects of their extension.

I kAnda, 4 adhyIya, i brAhmaj^a, i6. 105

verses of the Rig-veda, ‘We kindle thee at the
sacrifice, O wise Agni, thee the radiant, the mighty
caller to the sacrificial feast (Rig-veda V, 26, 3) !—
OVidegha!’

12. He (the king) did not answer. (The priest
went on), ‘Upwards, O Agni, dart thy brilliant,
shining rays, thy flames, thy beams (Rig-veda VI 11 ,
44, 16)! — O Videgha-a-a ! ’

13. Still he did not answer. (The priest continued),
‘ Thee, O butter-sprinkled one, we invoke ! (Rig-veda
V, 26, 2) so much he uttered, when at the very
mentioning of butter, Agni VairvAnara flashed forth
from the (king’s) mouth : he was unable to hold him
back ; he issued from his mouth, and fell down on
this earth.

14. MAthava, the Videgha, was at that time on
the (river) Sarasvati h He (Agni) thence went burn-
ing along this earth towards the east ; and Gotama
RAhfiga»a and the Videgha Mithava followed after
him as he was burning along. He burnt over (dried
up) all these rivers. Now that (river), which is called
‘Sadiniri,’ flows from the northern (Himalaya) moun-
tain : that one he did not burn over. That one the
BrAhmans did not cross in former times, thinking, ‘ it
has not been burnt over by Agni Vai^vanara.’

15. Now-a-days, however, there are many BrAh-
mans to the east of it. At that time it (the land
east of the SadAnlrA) was very uncultivated, very
marshy, because it had not been tasted by Agni
Vauvinara.

16. Now-a-days, however, it is very cultivated, for
the Brihmans have caused (Agni) to taste it through

' Or, according to Siyawa, he was then in the Sarasvati, plunged
into the river in order to quench the heat produced by Agni.

io6

5'ATAPATHA-BRAHMAiVA.

sacrifices. Even in late summer that (river), as it
were, rages along ^ : so cold is it, not haying been
burnt over by Agni Vai^vdnara.

17. Mithava, the Videgha, then said (to Agni),
‘ Where am I to abide ?’ ‘To the east of this^ (river)
be thy abode ! ’ said he. Even now this (river) forms
the boundary of the Kosalas and Videhas ; for these
are the Mithavas (or descendants of Mathava).

18. Gotama RcLhuga;2a then said (to Mithava),
‘ Why didst thou not answer when addressed by us ?’
He replied, ‘Agni VaEvanara was in my mouth;
I did not reply, lest he should escape from my
mouth.’

19. ‘How then did this happen ?’ — ‘At the moment
when thou didst utter the words, “ (Thee), O butter-
sprinkled one, we invoke !” just then, at the mention
of butter, Agni Vaijvhnara flashed forth from my
mouth ; I was unable to hold him back, he issued
from my mouth.’

20. That (word) in the samidhenis, therefore,
which contains butter (ghrfta) is especially suitable
for kindling (sam-indh); and by it he accordingly
kindles him (Agni, the fire) and bestows vigour on
this (sacrificer).

21. Now that (word) is ghrzta^ya., ‘with the
buttered (spoon).’— ‘ He nears ^ the gods, wishful
of bliss.’ Wishful of bliss, truly, is the sacrificer,
since he wishes to approach the gods, to go to®

^ That is to say, it is not affected by the heat of the summer, as the
other rivers, but rushes hlong as rapidly and as well-filled as ever.

^ 6^igdti is taken by Sfiya/^a in the sense of * he sings, praises/
Our author, on the other hand, seems to interpret it by ^ he
conquers (^i) ; ' see, however, next note.

® The text has, ‘ Sa hi devan ^igishati sa hi devan ^igdz^z sat i/
The Ka^va recension has the same reading, except that it omits * hi '

I KANDA, 4 ADHYAYA, I BRlHMAiVA, 24. I07

the gods: therefore he says, ‘he nears the gods,
wishful of bliss.’ This (verse), which is addressed
to Agni, is undefined (vague) ; and undefined, doubt-
less, is the ‘All;’ he thus commences (this holy
work) with the All,

22. [He recites the second simidheni]: ‘Come
hither, Agni, to expand!’ — ‘To expand’ he says,
because at the beginning these worlds were well-
nigh contiguous to one another : at that time one
could touch the sky thus b

23. The gods desired, ‘ How could these worlds
of ours become farther apart from one another ?
How could there be more space for us ’ They
breathed through them (the worlds) with these
three syllables (forming the word) vitaye^,’ and
these worlds became far apart from one another;
and there was then ampler space for the gods :
ample space, therefore, he will have for whom,
knowing this, they recite this (verse) conta,ining (the
word) ‘vitaye.’

24. He proceeds, ‘ Invoked for the giver of obla-
tions 1 ’ ‘ The giver of oblations *,’ of course, is the

in both cases. Instead of^ig^wsati, however, some MSS., as well
as SSya«a, read gighsimsa.ti (‘he wishes to conquer, or beat, the
gods’), probably an old corruption, easily accounted for by the
circumstance that ^igtshati is the regular desiderative of ^i, ‘to
conquer,’ though it also occurs in some passages as the desiderative
of gS, ‘to go.’ SSya«a, however, though he reads ^ighawsati,
here allows to the root ha n (with Naigh. 2, 14) the meaning of ‘to
. go.’ Cf. Weber, Omina und Portenta, p. 406, note 4.

^ Viz. by stretching the arms upwards. Siya«a.

“ That is, vi-itaye, ‘for going asunder,’ a fanciful analysis of
the word vlti; the correct rendering is ‘for the meal or food,’ ‘ for
the feast’

® Havyaddti, the correct meaning of the word is ‘the giving
of oblations.’

SATAPATHA^BRAHMAiVA.

io8

sacrificer : hence ‘ invoked for the sacrificer ’ is what
he thereby means to say. — ‘ As Hot^f on the barhis
sit!’ Agni, indeed, is the Hotri, and thfe barhis
(the covering of sacrificial grass on the altar) is this
world : hence he thereby establishes Agni (the fire)
in this world, as this fire is established (or, benefiicial,
hit a) in tliis world. This (verse), then, is recited with
reference to this world (the earth): through it this
world is conquered by him for whom, knowing this,
they recite this (verse).

25. [He recites the third sdmidheni]: ‘With
samidhs thee, O Angiras I —with samidhs (kindling-
sticks), indeed, the Angiras kindled him. ‘ O An-
giras I’ he says, for Agni is indeed Angiras^. — ‘With
butter we exhilarate!’ This (viz. ghrftena, ‘with
butter ’) is a word which is especially suitable for the
kindling of Agni : by it he kindles him, and bestows
vigour on this (sacrificer).

26. ‘Shine forth, O youngest, brilliantly!’ he
adds; for brilliantly he shines, when kindled; and
‘ O youngest ! ’ he says, because he is really the
youngest Agni therefore' he says, ‘O youngest!’
This (verse) is recited with reference to yonder
world, to wit, the aerial world ; hence this (verse),
which is addressed to Agni, is undefined, for unde-
fined is yonder world : that world he thereby gains,
for whom, knowing this, they recite this verse.

27. [He recites the fourth sAmidheni]: ‘Agni,
do thou obtain for us that (region) wide and

Rig-veda I, 31, i, he is called the first of the Angiras.

The fire which has just been kindled is frequently called the
youngest (yavish/Aa). Sdyawa takes it as ‘the ever young.’ See
also the legend regarding the three Agnis who preceded the present
Agni in the office of divine Hotrf, I, 2, 3, 1 ; 3, 3, 13.

I KANDA, 4 ADHYAyA, I BRAHMAAA, 3O. IO9

glorious!’ For wide, mieed, is yonder (region)
wherein the gods (dwell), and glorious is that
(region) wherein the gods (dwell). When he says,
‘ Do thou obtain for us he means to say, ‘ make
us go to it ! ’

28. ‘That great and mighty one, O God!’ For
great, indeed, is yonder (region) wherein the gods
(dwell), and mighty^ is that wherein the gods
(dwell). This (verse), then, is recited with reference
to yonder world: that heavenly world he thereby
gains, for whom, knowing this, they recite this
(verse).

29. He recites (the fifth simidhenl): ‘Praise-
worthy he, adorable,’ for worthy of praise he is,
and worthy of adoration ; — ‘ visible through the veil
of gloom,’ for when kindled he is seen right
through the gloom ; — ‘ Agni, the mighty one (bull),
is lit,’ for he is indeed lit up, the mighty one.

[He recites the sixth simidhenl] : ‘ The mighty
Agni is lit up,’ for he is indeed lit up.

30. ‘Yea®, as a horse that bears the gods,’ for
having become a horse he does indeed carry the
sacrifice to the, gods : the (word) ‘ na ’ which occurs
in this verse has the meaning of ‘om’ (verily); hence
he says, ‘ Yea, as a horse that bears to the gods.’

^ Vivasasi, S^yawa explains it by prakisaya, 'illuminate it;’
but cf. Siya«a on Rig-veda VI, 16, asm^n Mhz. abhigamaya,

‘ make it (dhana'm) come to us.’

Suvlrya is taken by our author as an adjective, co-ordinate with
the others; but it is evidently a noun ('abundance of heroes’ or
‘manliness, manly power,’ St. Petersburg Dictionary) qualified by
the adjectives.

’ Na is taken by our author as a particle of asseveration; though
in reality it is a particle of comparison. In later Sanskrit na is
only used as particle of negation.

no

SATAPATHA-BRAHMAJVA.

31. ‘With offerings him they glorify/ for with
offerings men indeed glorify him ; therefore he says,
‘with offerings him they glorify.’

32. [He recites the seventh simidheni): ‘O
mighty one hi we mighty men do kindle thee, the
mighty one !’ for they indeed kindle him ; — ‘O Agni,
thee that brightly shines ! ’ for he indeed shone
brightly when he was kindled.

33. He recites this tristich which contains the
word (vrz'shan), ‘mighty.’ All these kindling
verses, it is true, are addressed to Agni; Indra,
however, is the deity of sacrifice, Indra is the
mighty (hero) ,' hence these his (the sacrificer’s)
kindling verses thereby become possessed of Indra :
this is the reason why he recites the tristich con-
taining the word ‘ mighty.’

34. He recites [the eighth simidheni]: ‘Agni
we choose as messenger!’ Now the gods and
the Asuras, both of them sprang from Pra^ipati,
were contending for superiority. When they were
thus contending, the gayatri stood between them.
That gdyatri was the same as this earth, and this
earth indeed lay between them^ Now both of
them knew that whichever she would side with,
they would be victorious and the others would be
defeated. Both parties then invited her secretly
to come to them. Agni acted as messenger
for the gods; and an Asura-Rakshas, named Sa-

^ VrzshaD, ‘the male, the vigorous one, the bull;’ cf. Max Muller,
Translation of Rig-veda SanhitS, I, p. 121 seq.

“ ‘ On the top of Mount Meni lies the city of AfflarSvatJ, wherein
the gods dwell; and beneath Meru lies Irivati, the city of the
Asuras : between these two lies the earth.’ Saya«a.

I KANDA, 4 ADHyAyA, I BRAHMAiVA, ’36. Ill

harakshas for the Asuras. She then followed
Agni : he therefore recites, ‘ Agni we choose for
messenger,’ because he was the messenger of the
gods. — ‘As Hotri the all-knowing, him!’

35. Here now some people recite, ‘ He who is
the Hotrz of the all-knowing^;’ lest (in saying ‘for
Hotrz, the all-knowing, him ’) one should say to
oneself ‘ enough ,(i.e. have done) I ’ This, however,
he should not do ; for by (doing) so they do at
the sacrifice what is human; and what is human,
is inauspicious at a sacrifice. Therefore, lest he
should do what is inauspicious at the sacrifice,
he should recite, just as it is recited by the jRik,
‘for Hotrz, the all-knowing, him!’ [He continues],
‘Performing well this sacrifice!’ for he, Agni,
is indeed a good performer of the sacrifice ; for
this reason he says, ‘performing well this sacrifice.’
She (giyatri, or the earth) sided with the gods,
and the gods thereupon were victorious and the
Asuras were defeated : and verily he for whom,
knowing this, they recite this (verse), is himself
victorious and his adversaries are defeated.

36. He therefore recites this, the eighth simi-
dheni). This, indeed, is peculiarly a giyatrl
verse, since it is of eight syllables that the giyatrl
(metre) consists : for this reason he recites the
eighth (simidheni).

Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where
Daivya is given as the name of the messenger of the Asuras.

“ That is to say, instead of ‘HotSraOT virvavedasam,’ they
recite ‘Hotd yo virvavedasa^;’ for the reason that Hotiram
(accusative of hotrzj might be understood to be ‘hotS aram,’
aram, ‘enough,’ being a particle implying a prohibition. Our
author, however, promptly sets his face against this application of
human reasoning to an inspired text.

II2

i-ATAPATHA-BRiKMAiVA.

37, Here now some people place the two (dhayyis)
additional kindling verses before (the eighth simi-
dheni), arguing, ‘The two dh 4 yyds^ mean food:
this edible food we place in front (or, in the mouth,
mukhata^).’ But let him not do this : for with
him who inserts the additional verses before (the
eighth), the latter (the eighth) is clearly out of its
placed since in that case it (and the succeeding
verse) become the tenth and eleventh verses. With
him, on the other hand, for whom they recite this
as the eighth (kindling verse), it is indeed in its
proper place : let him therefore insert the two addi-
tional verses after (the ninth).

38. [He recites the ninth kindling verse]: ‘He
who is kindled at the cult’ — the cult (adhvara),
doubtless, is the sacrifice : ‘ he who is kindled at the
sacrifice ’ he thereby says ; — ‘ Agni, the bright,, the
laudable,’ for he is both bright and laudable ; — ‘ the
flaming-locked, him we adore ! ’ for when he is
kindled, his locks, as it were, flame. Previously to
(the beginning of the tenth verse), ‘ O Agni, wor-
shipped, thou art litl’ let him (the Adhvaryu) put on

* Whenever thirteen kindling verses are recited instead of
eleven (or counting the repetitions of the first and last verses,
seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6
are inserted according to our author after the ninth, and according
to others before the eighth, samidhenl. They are called dhiyyS,
probably derived from dhi, ‘to put, add,’ whilst those ritualists whose
practice is here rejected apparently connect the word with the
root dhS. (dhe), ‘to suck.’

“ According to Siya«a, because it no longer occupies the eighth
place for which it is specially appropriate on account of its being,
according to our author, ‘peculiarly a g^yatrf (eight-syllabled)
verse.’ This reasoning is far from satisfactory, since the two
dhiyy Is (Rig-veda III, 27, 5 and 6) are also glyatri verses.

I kAjiTiia, 4 adhyAya, I brAhmaa-a, 40. 113

all the kindling-sticks with the exception of the
one stick (which is to be put on at the after-
offerings^) ; for it is notv that the Hotrz completes
(the kindling) ; and what then is left of the kindling-
sticks, other than the one stick, that is left (un-
used altogether) ; and what is left (unused) of the
sacrifice, that is left for his (the sacrificer s) spiteful
enemy: let him, therefore, previously to- this (verse),
put on all the samidhs, save one.

39. [He continues]: ‘Adore, good worshipper,
the gods ! ’ worship' (adhvara) doubtless means
sacrifice : ‘ adore the gods, good sacrificer,’ he thereby
says Oblation-bearer, sure, art thou ! ’ for he,
Agni, is indeed the bearer of oblations : for this
reason he says ‘ oblation-bearer, sure, art thou.’

[He recites the last simidheni] : ‘ Make offer-
ings ! do reverence ! Him, Agni, while the cult pro-
ceeds, for your oblation-bearer choose !’ by this (verse)
he urges them on : ‘ make offerings and worship !
do this for (the accomplishment) of whatever desire
you kindled him 1 ’ this is what he thereby means to
say. ‘ Him, Agni, while the cult proceeds,’ he says,
because cult means sacrifice : hence he thereby says,

‘ him, Agni, whilst the sacrifice proceeds ‘for your
oblation-bearer choose ! ’ for he, Agni, is indeed the
oblation-bearer, and for this reason he says ‘ for
your oblation-bfearer choose (him)!’

40. This tristich, containing (the word) ‘ cult
(adhvara),’ he thus recites. For once when the
gods were engaged in sacrificing, their rivals, the
Asuras, wished to injure (dhurv, dhvar) them;
but, though desirous of injuring them, they were

> See I, 8, 2, 3.

[12]

I

1 14 JATAPATHA-BRlHMAiVA.

unable to injure them and were foiled : for this rea-
son the sacrifice is called adhvara {‘not damaged,
uninterrupted ’) ; and for whomsoever, that knows
this, they recite this tristich containing (the word)
adhvara (‘cult, sacrifice’), his rival, though desirous
of injuring him, is foiled; and he, (the sacrificer),
moreover, gains as much as one gains by offering a
Soma-sacrifice

Second BRiHMANA.

1. Now in former times the gods appointed Agni
to the chief (office), namely, that of Hot^f; and
haying appointed him to the chief (office) saying ‘ do
thou carry this our oblation ! ’ they cheered him up,
saying, ‘ Surely, thou art vigorous ; surely, thou art
equal to this ! ’ thereby endowing him with vigour,
even as in our own days, when they appoint any one
from among their kinsmen to the chief (office), they
cheer him up saying ‘surely, thou art vig-orous;
surely, thou art equal to this !’ thereby endowing him
with vigour. By what, therefore, he recites after this,
he eulogizes him, puts vigour into him\

2. ‘O Agni, thou art great ! O priest (brihma^a),
O Bhllrata!’ for Agni, indeed, is the brahman

^ Saumya adhvara is the common designation of the solemn
Soma-sacrifice ; hence, our author argues, the word adhvara is here
used for sacrifice (jz.gna) with a view fo' insure to this oflFering
the eflBcacy of a-Soma-sacrifice.

“ The invocations he now proceeds to recite, on the termination
of the sSmidhents or kindling verses, belong to the class of
formulas Called nigada. In the present case, they consist of the
pravara mantra — -or formula by which Agni is invited to assist
the sacrificer as Hotrf or Invoker on the present occasion, as he
has of old assisted his ancestors (cf. the following note)^ — and of
short detached formulas called nivid. Sfiya«a on Taitt. S. II, 5, 8.

I KAiV^DA, 4 ADHYAYA, 2 BRiHMAiVA, 4. 1 1 5

(sacerdotium) : therefore he says ‘ O Br&hma5^2a ! ’ —
' O Bharata' he says, because he (Agni) bears (bhar)
the oblation to the gods : therefore they say ‘ Agni
is bhirata (the bearer)/ Or, he, being the breath,
sustains (bhar) these creatures : therefore he says
' O Bhirata (sustainer) ! ’

3. He now calls on (Agni as) the ancestral (Hotrf
priest) ^ He thereby introduces him both to the
jRzshis and to the gods (as if he were to say), ‘ Of
great vigour is he who has obtained the sacrifice T
This is the reason why he calls on (Agni as) the
ancestral (Hotrf).

4. He calls from the remote end (of the sacri-

^ Arsheyam pravr/ntte, literally ‘he chooses the ancestraT
(nshi). I take ‘ irsheyam ' as a masculine adjective qualifying a
supplied ‘ ( A gn i h 0 1 i r am/ In this way the formula is explained
by Siy 3 .nz on I, g, i, 9 {rishtnim sambandhinam adhvaryur hotara;^
vnwtte), and this seems to me the most natural interpretation. It
is true, however, that, as the formula (‘he chooses the ancestrar)
became stereotyped, its exact import became forgotten, and ar shey a
was generally taken as a neuter, either adjective (viz. ‘ namadheyam,'
‘apatyam') or noun (ancestral lineage). Agni is invoked as the
one who has of old ofl 5 ciated as the Hotrf of the sacrificer's
ancestors, three or five ancestral names being usually mentioned :
thus, in the case of a sacrificer belonging to the (r^madagna Vatsa
family, claiming BhrzgUjA^yavana, Apnavana,Aurva, and 6^amadagni
as its founders, Agni is invoked, on the present occasion, as
‘ Bhargava jSTydvana Apnavana Aurva (S^madagna ! ' (A^vaL
^Sr. 12, 10, 6 ; Sayazza on Taitt. S, II, g, 8). If the sacrificer be-
longs to the Kshatriya or Vai^ya castes, the priest substitutes for
the sacrifice's ancestors those of his family priest (purohita)
or his spiritual guide (guru) ; and in the case of kings the same
course was adopted, or the names of their royal rzshi ancestors
(rl^arshi) were chosen. As to the second pravara, or the
election of the human Hotr/, for the present sacrifice, see I, g, 1,1.
Cf. Max Muller, History of Ancient Sanskrit Literature, p. 386 seq.;
A. Weber, Ind. Stud. IX, 321 seq.; X, 78 seq.; M. Haug, Aitar. Br.,
Translation, p. 479.

12

1 1 6 satapatha-erAhmaata.

fleer’s ancestral line) downwards ; for it is from the
remote end downwards that a race is propagated.
He (the Hotrf) also thereby propitiates the lord of
seniority for him (the Sacrifleer) ; for here among
men the father comes flrst, then the son, and then
the grandson : this is the reason why he calls from
the remote end downwards.

5. Having named (him as) the ancestral one, he
says, ‘ (thou wert) kindled by the gods, kindled by
Manu ; ’ for in olden tirnes the gods did kindle him ;
for this reason he says ‘kindled by the gods;’ and
‘ kindled by Manu ’ he says, because in olden times
Manu did kindle him ; for this reason he says
‘ kindled by Manu.’

6. He continues, ‘ Praised by the i?fshis (wert
thou) for in olden times the i?zshis did praise him;
for this reason he says ‘ praised by the i?zshis.’

7. Further, ‘ Gladdened by bards (vipra) ; ’ for
those bards, the i?zshis, indeed gladdened him: for
this reason he says ‘ gladdened by bards.’

8. Further, ‘Celebrated by sages (kavi) ; ’ for
those sages, the i?zshis, indeed celebrated him : this
is why he says ‘ celebrated by sages.’

9. Further, ‘Sharpened by the brahman (the Veda
or vedic formulas),’ for he is indeed sharpened by
the brahman ; — ‘ the receiver of butter-offerings,’ for
he is indeed the receiver of butter-offerings.

10. Further, .‘The leader of oblations (ya^wa), the
carrier of (Soma-)sacriflces (adhvara),’ for through
him they lead forward all oblations, both the domestic
oblations and the others : this is why he says ‘ the
leader of oblations.'

11. ‘The carrier (rathi) of sacrifices;’ for being
a cart (as it were) he conveys the sacrifice to the

I KANDA, 4 ADHYAYA, 2 BRAhMAJVA, 1 6 . 1 1 7

gods : this is the reason why he says ‘ the carrier
of sacrifices.’

12. Further, ‘The unsurpassed Hot?'f, the sur-
passing bearer of oblations ; ’ for him the Rakshas
do not surpass (tar) : for this reason he says ‘the
unsurpassed (aturta) Hotrz.’ ‘ The surpassing
(tfir«i, rather ‘swift’) bearer of oblations,’ for he
overcomes (tar) every evil: therefore he says ‘the
surpassing bearer of oblations h’

13. Further, ‘The mouth-vessel ^ the offering-
spoon of the gods;’ for he, Agni, is indeed the vessel
of the gods : therefore they make offerings in Agni
to all the gods, he being the vessel of the gods. And,
verily, whosoever knows this, obtains the vessel of
him whose vessel he desires to obtain

14. Further, ‘ The cup from which the gods
drink ; ’ for from him, being (as it were) a cup,
the gods drink (the Soma-libations) : for this reason
he says ‘ the cup from which the gods drink.’

15. Further, ‘Thou, O Agni 1 dost encompass
the gods, as the felly the spokes ; ’ ‘in the same
way in which the felly on all sides encompasses
the spokes, so dost thou on all sides encompass
the gods,’ this is what he thereby says.

1 6. ‘ Bring hither the gods for the sacrificer !’ this
he says in order that he (Agni) may bring the gods

' At this point of the recitation a pause is made, during which
(as already partly during the preceding recitation) the Adhvaryu
and Agntdhra engage in the acts detailed in I, 4, 4, 13 seq. Cf.
Hillebrandt, Neu und Vollm. p. 81.

® As-pStram: the fire is, as it were, the vessel into which the
sacrificial food is thrown and from which it is eaten by the gods.

® ? Sfiya«a supplies ' food : ’ he obtains the vessel of that food of
which he wishes to obtain the vessel.

ii8

5'ATAPATHA-BRlHMA^■A.

to this sacrificed — ‘Bring Agni hither, O Agni!’ this,
he says in order that he may bring Agni to the
butter-portion intended for Agni. — ‘ Bring Soma
hither!’ this he says in order that he may bring
Soma to the butter-portion intended for Soma. —
‘Bring Agni hither!’ this he says in order that
he (Agni) may bring Agni hither to that indis-
pensable^ cake which is offered to Agni on both
occasions (at the new- and the full-moon sacrifices).

17. And (in the same way) according to the
respective deities ®. He then continues, ‘ Bring
hither the butter-drinking gods!’ this he says in
order that he may bring hither the prayigas and
anuydgas (fore and after-offerings), for the prayigas
and anuyigas (represent) indeed the butter-drinking
gods. — ‘ Bring Agni hither for the Hot^-fship ! ’ this
he says in order that he may bring Agni hither for
the office of HotrzV — ‘Your own greatness bring
hither ! ’ this he says in order that he (Agni) may

* Here begins what ,is called the devatdnim ivahanam, or
invitation (lit. bringing) of the deities to the oblations. Whilst
the Hotri recites these formulas, the Adhvaryu performs what is
set forth in I, 4, 5, 2 seq.

’’ Aijuta, lit. ‘ not fallen,’ i. e. immutable, invariable. For the
legendary explanation of this epithet of Agni and his oblation,
see I, 6, 1,6; 2, 5-6.

® The three preceding invocations are used alike at the new- and
full-moon sacrifices, but the subsequent ones differ according to
the oblations that are made, viz. a rice-cake to Indra-Agni (or an
oblation of mixed milk and butter to Indra) at the new-moon
ceremony; and to Agni^Soma at the full-moon sacrifice. Pre-
viously to these an upkmsayS^^ or * low-voiced oblation ’ is made by
some to Agni-Soma at the full moon, and one to Vish»il (or to
Agni-Soma) at the new-moon sacrifice; according to others also
one to Pra,gfipati,— the names of the gods being whispered in the
respective formulas.

I kAnda, 4 adhyaya, 2 brAhmawa, 19. 119

■tT'

bring bither his own greatness ; his own greatness,
in truth,, is his voice : heijce he says it in order that
he may bring hither his voice — ‘ Bring thou hither
(the gods), O < 7 itavedas®, and offer up a good
offering ! ’ what deities he bids him bring hither,
with regard to those (deities) he thereby says
‘ bring them hither ! ’ When he says, ‘ offer up a
good’ offering ! ' he means to say, ‘ sacrifice in the
proper order!’

18. He recites (the invitatory prayer)® while stand-
ing, since it is yonder (sky) which he thereby
recites ; for, indeed, the invitatory prayer (signifies)
yonder (sky), and by it he recites that which is
yonder (sky). This is the reason why he recites
standing.

19. The offering-prayer® he pronounces while
sitting, since the offering-prayer (represents) this
(earth) : hence no one pronounces the offering-
prayer while standing; for the offering-prayer is

^ Sdya«a on Taitt. S. II, 5, 9 explains the formula ‘ Brin^^
hither the own greatness ’ by ‘bring hither whatever greatness or
power is peculiar to each of the havis.reating gods,’ and he remarks
expressly that it is not to be referred to Agni, as our author certainly
appears to do. Cf. I, 7, 3, 13.

^ (jatavedas probably means ‘he who knoweth (all) beings,’
but it is more generally explained by ‘ he who possesseth riches
(or wisdom),’ not to mention other interpretations. According to
Haug, Ait. Br. vol. ii. p. 224, the proper meaning of the term is
‘ having possession of aE that is bom, i. e. pervading it’ He further
mentions that the jRfshis are quite familiar with the idest of the fire
being an aU-pervading power; and that by Gitavedas the
‘animal fire’ is particularly to be understood. Our present formula
‘A ia vaha gStavedaA suyaga <Ja yaga’ somewhat differs from the
corresponding formula of the Taitt. S. II, 5, 9, 5, ‘i .Mgne deviii
vaha suyagfi. jfca yagagfitavedaA.’

* For the anuvlfcyfi or invitatoiy prayer, and the ysigyi or
bffering-prayer, see p. 135 note.

120

i’ATAPATHA-BRAHMAJVA.

this earth, and by it he pronounces that which is
this (earth). This is the reason why he pronounces
the offering-prayer while sitting.

Third BrAhmajva.

1. The fire that has been kindled by means of the
kindling verses, assuredly, blazes more brightly than
any other fire ; for, indeed, it is unassailable, unap-
proachable.

2. And in like manner as the fire blazes when
kindled by means of the kindling verses, so also
blazes the priest (brihma«a) that knows and re-
cites the kindling verses; for, indeed, he is unas-
sailable, unapproachable.

3. He recites, ‘Pra va^^ ;’ for the (word) pri«a
contains the syllable pra (‘forwards;’ or, is directed
forwards) : . hence it is the prAna (out-breathing)
which he kindles by this (the first simidheni). [He
further recites the second verse], ‘ Come hither,
Agni, to expand!’ the backward breathing (apd-
na) doubtless, is of this nature : the backward
breathing he accordingly kindles with this (verse).
Further (in the third verse), ‘Shine forth, O
youngest, brilliantly I ' the high-flaming one indeed,
is the upward breathing (udiina) : the upward

* The first two words of the &st sfimidheni, cf. p. lor note.
A mystic meaning is obtained for them by our author com-
bining them and identifying the form obtained with the adjective
pravant, meaning both ‘containing the syllable pra’ and ‘directed
forwards,’ both of which meanings apply to the breathing-forth or
expiration (pri»a, cf. I, i, 3, 2).

Bahir nirgatasya vSyor fitmSbhimukht vn’ttir hy apina^, ud^na-
vfiyur dehasyotkshepa«fid adhikate^oyuktaA Sfiyawa.

’ The author apparently takes brtha,MAoii(A) as a compound.

I KANDA, 4 ADHyAyA, 3 BRAHMAi^A, 8.

I2I

breathing he accordingly kindles with this (the
third verse).

4. Further, ‘Sa na.^ pj>'2thu jraviyyam h’ the
‘far-hearing one,’ indeed, is the ear, for it is with
the ear that one hears here far or widely: the ear
he accordingly kindles with this (the fourth verse).

5. Further, ‘Praiseworthy he, adorable;’ the
praiseworthy ^ one, doubtless, is the voice ; for it is
the voice which praises everything here; by the
voice everything is praised here : he accordingly
kindles the voice with this (the fifth verse).

6. Further, ‘Yea, as a horse that bears (to) the
gods ; ' that which conveys to the gods is indeed
the mind, for it is the mind which chiefly conveys
the wise man (to the gods) : the mind he accordingly
kindles with this (the sixth verse).

7. Further, ‘ O Agni, thee, that brightly shines!’
the eye, assuredly, shines : the eye he accordingly
kindles by this (the seventh verse).

8. Further, ‘Agni we choose for messenger,’ —
what central breath there is (in the body), that he
kindles with this (the eighth verse); that one indeed
is the internal motive force of the breathings ;
from it (two) others tend upwards, and from it (two)
others tend downwards, for it is indeed the internal
motive force. And whosoever knows that internal
motive force of the breathings, him they regard as
the internal motive force.

* ‘That (region) wide and gloripua’ (do thou obtain for us);
but the author takes prz'thu ^ravSyyam as ‘ that widely hearing
one’ or ‘the wide hearing.’ Slyawa, on Taitt. S. II, 5, 8, interprets it
by ‘ that (holy work) which is extended and worthy of being heard
by the gods.’

® He apparently takes ideny a in an active sense.

122 5'ATAPATHA-BRAHMAiVA.

9. Further, ‘The flaming-locked, him we adore!’
the flaming-locked, doubtless, is the j-irna, for it is
that organ which chiefly burns (torments) him who
is endowed with it: the xirna he accordingly kindles
by this (the ninth verse).

10. Further, ‘O Agm, worshipped, thou art lit!’
what downward breathing there is that he kindles
with this (the tenth verse) ; ‘ make offerings, do re-
verence ! ’ with this (the eleventh verse) he kindles
the entire body from the nails to the hair.

11. And if any one were to curse this one (the
Hotrf) at the (recitation of the) first kindling verse,
then he (the Hotri) should say to him, ‘Thereby
thou hast put thine own out-breathing into the fire :
by that out-breathing of thine shalt thou undergo
suffering !’ for this is what would take place.

12. If any one were to curse him at the second
(verse), he should say to him, ‘ Thereby thou hast
put thine own in-breathing into the fire : by that in-
breathing of thine shalt thou undergo suffering!’ for
this is what would take place.

1 3. If any one were to curse him at the third
(verse), he should say to him, ‘Thereby thou hast
put thine own up-breathing into the fire : by that
up-breathing of thine shalt thou undergo suffering! ’
for this is what would take place.

14. If any one were to curse him at the fourth
(verse), he should say to him, ‘ Thereby thou hast
put thine own ear into the fire : by that ear of thine
shalt thou undergo suffering, thou shalt become
deaf!’ for this is what would take place.

15. If any one were to curse him at the fifth
(verse), he should say to him, ‘ Thereby thou hast
put thine pwn voice into the fire ; by that voice of

I KANDA, 4 ADHYIyA, 3 BRAhMAJVA, 21 . 1 23

thine shalt thou undergo suffering, thou shalt become
dumb ! ’ for this is what would take place.

16. If any one were to curse him at the sixth
(verse), he should say to him, ‘ Thereby thou hast
put thine own mind into the fire : by that mind
of thine shalt thou undergo suffering, thou shalt
move about as one possessed with the (demon)
“ mind-stealer,” as one deranged in mind ! ’ for this
is what would take place.

17. If any one were to curse him at the
seventh (verse), he should say to him, ‘ Thereby
thou hast put thine own eye into the fire : by
that eye of thine ■ shalt thou undergo suffering,
thou shalt become blind ! ’ for this is what would
take place.

18. If any one were to curse him at the eighth
(verse), he should say to him, ‘ Thereby thou hast
put thine own central breath into the fire: by that
central breath of thine shalt thou undergo suf-
fering, thou shalt expire and die!’ for this is what
would take place.

19. If any one were to curse him at the ninth
(verse), he should say to him, ‘ Thereby thou hast
put thine own organ into the fire : by that organ of
thine shalt thou undergo suffering, thou shalt become
emasculate !’ for this is what would take place.

20. If any one were to curse him at the tenth
(verse), he should say to him, ‘Thereby thou hast
put thine own down-breathing into the fire : by that
down-breathing of thine shalt thou undergo suffer-
ing, thou shalt die from constipation ! ’ for this is
what would take plfice.

21. If any one were to curse him at the eleventh
(verse), he should say to him, ‘Thereby thou hast

124

S-ATAPATHA-BRAHMA^TA.

put thine entire body into the fire : with that entire
body of thine shalt thou undergo suffering, thou
shalt swiftly pass to yonder world ! ’ for this is what
would take place.

22. For in like manner as one undergoes suffering
on approaching the fire that has been kindled by
means of the kindling verses,, so also does one
undergo suffering for cursing a priest (brahma?«a)
who knows and recites the kindling verses.

Fourth Brahmawa.

1. That same fire, then, they have kindled,
(thinking), ‘In it, when kindled, we will sacrifice
to the gods.’ In it, indeed, he makes these two
first oblations ^ to Mind and Speech (or, Voice) ; for
mind and speech, when yoked together, convey the
sacrifice to the gods.

2. Now, what is performed (with formulas, pro-
nounced) in a low voice, by that the mind conveys
the sacrifice to the gods ; and what is performed
(with formulas) distinctly uttered by speech, by that
the speech conveys the sacrifice to the gods. And
thus takes place here a twofold performance, whereby

^ Viz. the two S.ghSras, or pourings (libations) of butter. The
first libation, which belongs to Pra^pati, is made by the Adhvaryu,
while seated north of the fire, immediately after the commencement
of the pravara, in a continuous line from west to east, on the
north part of the fire. The second libation (cf. note on I, 4, 5, 3)
is made by the Adhvaryu while standing on the south side, in the
same way on the southern part of the fire. According to some
authorities of the Black Ya,fus ritual (quoted by Hillebrandt, Neu
und Vollm. pp. 80, 86) the sacrificer pronounces the anumantrawas,
'For Pra,§-S;pati is this, not for me : thou art the mind of Pra^S-
patil’ and 'Indra’s voice (speech) art thou : enter into me with
the voice, with Indra’s power!’ over the two libations respectively.

I KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 8.

125

he gratifies these two, thinking, ‘gratified and pleased,
these two shall convey the sacrifice to the gods.’

3. With the dipping-spoon (sruva, m.) he makes
that libation (of clarified butter) which he makes
for the mind; for the mind (manas, n. !) is male,
and male is the sruva.

4. With the offering-spoon (srui, f.) he makes
that libation which he makes for speech (vii, f ) ;
for speech is female, and female is the sru/§.

5. Silently (without a formula) and even without
‘svahi (hail)!’ he makes that libation which he
makes for the mind ; for undefined (or indistinct) is
the mind, and undefined is what takes place silently.

6. With a mantra he makes that libation which
he makes for speech, ; for distinct is speech, and
distinct is the formula.

7. Sitting he makes that libation which he makes
for the mind, and standing that which he makes
for speech. Mind and speech, when yoked together,
assuredly convey the sacrifice to the gods. But
when one of two yoke-fellows is smaller (than the
other) they give him a shoulder-piece k Now speech
is indeed smaller than mind; for mind is by far
the more unlimited, and speech is by far the more
limited (of the two) ; hence he thereby (by stand-
ing) gives a shoulder-piece to speech, and as well-
matched yoke-fellows these two now convey the
sacrifice to the gods ; for speech, therefore, he
sprinkles while standing.

8. Now the gods, when they were performing
sacrifice, were afraid of a disturbance on the part

1 Upavaha (m.; upavahas, n., KS«va rec.), explained by Saya«a
as a piece of wood inserted under the yoke (and on the neck of an
ox) in order to make it level with the height of the yoke-fellow.

126

SATAPATHA-BRiHMAiVA.

of the Asuras and Rakshas. They, therefore, stood
up erect against them on the south side (of the
sacrificial ground) ; for strength is, as it were, erect ;
hence he makes the (second) libation while stand-
ing to the south (of the fire). When he makes a
libation on each side (of the fire, north and south),
this (pair), mind and speech, though indeed joined
together, become separate : for one of the two
libations is the head of the sacrifice and the other
is its root.

9. With the dipping-spoon (sruva) he makes that
libation which is the root of the sacrifice, and with

the offering-spoon (srui) that which Is the head ^

of the sacrifice.

10. Silently he makes that libation which is the
root of the sacrifice; for silent, as it were, is this
root (of trees &c.), and in it the voice does not
sound.

11. With a formula he makes that libation which

is the head of the sacrifice ; for the formula is speech, '

and from the head this speech sounds. f

12. Sitting he makes that libation which is the
root of the sacrifice; for seated, as it were, is this
root. Standing he makes that libation which is the
head of the sacrifice ; for this head stands, as it were.

13. When he has made the first libation with the
dipping-spoon, he says, ‘Agnidh, sweep (touch over)
the fire ’ In like manner as one would lay the

yoke on (the shoulders of the team), so also he ^

makes that first libation ; for after laying on the
yoke they fasten (the team to it).

14. He (the Agnidhra) then sweeps (the fire with

^ See I, 4, 2, 12 , with note.

I kXnDA, 4 ADHYAyA, 5 BRAHMAiVA, I .

127

the band of the fire-wood) : he thereby harnesses it,
thinking, ‘Now that it has been harnessed, may
it convey the sacrifice to the gods ! ’ for this reason
he sweeps it. While sweeping it he moves around,
since in harnessing they move around the team. He
sweeps thrice each time (i. e. thrice along each of the
three enclosing-sticks) : threefold is the sacrifice.

15. He sweeps (once), with the text (Vi^. S. II, 7 a),
‘O Agni, food-gainer! I cleanse thee, the food-gainer,
who art about to hasten to the food!’ Whereby
he says, ‘ I cleanse thee who art going to convey
the sacrifice (to the gods), thee fit for- the sacrifice I ’
He then sweeps thrice over (the fire) silently: for just
as, after harnessing (the animal), one urges it on,
saying, ‘ Go on ! pull ! ’ so does he thereby strike
it with the lash thinking, ‘ Go on and convey the
sacrifice to the gods I ’ That is why he (sweeps)
thrice over it silently; and in like manner as this
act is performed between (the^ two sprinklings of
butter), so this mind and speech, though forming
one, thereby become, as it were, separate.

Fifth BrAhmajva.

I. When he (the Adhvaryu) is about to make the
second libation with the offering-spoon (sru/§), he
(twice) lays his joined hands (a^^ali) on the ground
before the two offering-spoons (^uhh and upa-
bhrzt), with the formulas (Vi^. S. 11 , 7 b), ‘Adoration
to the godsl’ ‘SvadhA to the fathers!’ Thereby
he propitiates the gods and the fathers, now that

^ Tlie sweeping of the fire is performed with the straw-band with
which the fire-wood was tied together (Eaty. Ill, i, 13), and which
is here compared with the lash of a whip.

128

5'ATAPATH A-B RA HM AiVA.

ke is about to perform the duties of the sacrificial
priest. With the formula, ‘ May ye two be easy
to manage for me ! ’ he takes the two offering-
spoons : he thereby means to say, ‘ May ye two be
easy to handle for me; may I be able to handle
^mu!’ — He further says (V&^. S. II., 8), ‘ May I this
day offer up the butter to the gods'unspilt!’ whereby
he means to say, ‘ May I to-day perform an undis-
turbed sacrifice to the gods ! ’

2. And again, ‘May I not sin against thee with
my foot, O Vishnu ! ’ Vishnu, indeed, is the sacri-
fice : it is the latter therefore that he propitiates by
saying, ‘ may I not sin against thee !’ Further, ‘ May
I step into thy wealth-abounding shade, O Agni ! ’
whereby he says, ‘may I step into thy auspicious
shade, O Agni ^ ! ’

3. Further, ‘Thou art the abode of Vishnu!’
Vish;^u, indeed; is the sacrifice, and near to this he
now stands: this is why he says, ‘thou art the abode
of Vish»u ! ’ — ‘ Here Indra performed his heroic
deed ^ ’ for it was while standing in this place that
Indra drove off towards the south the evil spirits, the
Rakshas : for this reason he says, ‘here Indra per-
formed his heroic deed.’- — ‘Erect stood the cult;’ cult,

* While he pronounces this formula (and while the Hotrz recites
the, formula of invitation to the gods, cf. note on I, 4, 2, 16) the
Adfivaryu steps to the south side of the altar (and Ahavantya
firef and in so doing must take care always to keep the left foot
before the right (Kdty. III. i, 16, 18) and not to touch the top of
the prastara, ib. I'j, schol. In returning (par. 5) to his former
position he has to keep the right foot before the left.

® With this and the succeeding formulas, the Adhvaryu makes
the second libation (cf. note on I, 4, 4, i). Before the butter is
poured into the fire the sacrificer pronounces the dedicatory formula,
‘Om! for Indra this, not for me I ’

I kAnda, 4 adhyAya,. 5 brIhmaaa, 5.

129

namely, means sacrifice, hence he thereby says
‘erect stood the sacrifice.’

4. Further (Vd^. S. 1 1, 9): ‘O Agni, take thou

upon thyself the ofifice of Hotrz, take thou upon
thyself the part of messenger ! ’ for Agni is both
Hotrf and messenger to the gods : hence he thereby
says, ‘know thou’^^ both (offices) which thou art
(holding) for the gods!’ — ‘May earth and heaven
guard thee I Guard thou earth and heaven ! ’ there
is nothing obscure in this. — ‘ Indra, by this butter-
oblation, may be the maker of good offering
(svishjfak^ft) for the gods I Sv^hi ! ’ Indra, indeed,
is the deity of sacrifice ; therefore he ■ says ‘ Indra,
by this butter-oblation . . .’ ‘ It is for speech that he

makes this sprinkling, and Indra is speech’ so say
some; and for this reason also he says ‘Indra,
by this butter-oblation. .

5. Having then returned (to his former position
behind the altar), without letting the two offering-
spoons touch each other, he mixes (some of the butter
left in the ^uhil) with (that in) the dhruvi. Now
the second libation (which he has just offered)
is the head of the sacrifice, and the dhruvi is its
body ^ : hence he thereby replaces the head on the
body. And the second libation, moreover, is the
head of the sacrifice, and the head (xiras) represents
excellence (i'ri), for' the head does indeed represent
excellence : hence, of one who is the most excellent
(^resh/ia) of a community, people say that he is

‘ the head of that community.’

* Ve4 in the formula, our author refers to vid, 'to know,’ instead
of to vt, ‘ to strive after, undertake.'

“ Cf. I, 3, 2, 2, and Taitt. S. II, 5, ii, y-8. The second liba-
tion (^ghira) has just been made with the ^uhli.

[12] K

130 satapatha-brAhmajva..

6. The sacrificer, assuredly, stands behind the
dhruvA, and he who means evil to him stands
behind the upabhWt^, Hence if he were to mix
(the butter remaining in the ^uhh) with . (that in)
the upabhrft, he would bestow excellence on
him who means evil to the sacrificer ; but in this,
way he bestows that excellence on the sacrificer
himself : for this reason he mixes (the butter in
the^uhh) with (that in) the dhruvd.

7. He mixes it, with the text (Vl^. S. II, 9 h),

' ‘ Light with light ! ’ for light (lustre), indeed, is

the butter in the one (spoon) and light also is that
in the other. Thereby these two lights unite
with each other, and for this reason he mixes (the
butter) in this manner.

8. Now a dispute once took place between Mind
and Speech as to ® which was the better of the two.
Both Mind and Speech said, ‘ I am excellent ! ’

9. Mind said, ‘Surely I am better than thou, for
thou dost not speak anything that is not understood
by me ; and singe thou art only an imitator of what
is done by me and a follower in my wake, I am surely
better than thoul’

10. Speech said, ‘ Surdy I am better than thou, for
what thou knowest I make known, I communicate.’

* The same idea has been expressed above, I, 3, 2, ii.

* Gf. Taitt. S. II, 5, II, 4 : ‘ Mind and Speech (or Voice) were
contending against one another.’ ‘ I will carry the oblation to the
gods ! ’ said Speech. ‘ I (will carry it) to the gods ! ’ said the Mind.
They went to Pra^pati to question him. Pra^pati said (to
Speech), ‘Thou art the handmaid (dhtl) of the mind, for what
one thinks in one’s mind that one speaks with one’s speech.’
[Speech replied], ‘ Then indeed they shall not offer to thee with
speech ! ’ For this reason they offer to Pra^pati with the mind; for
Pra^Spati, as it were, is the noind, &c.

I kIwda, 5 adhyAya, I brAhmaata, i. 13 i

11. They -went to appeal to Pra^pati for his
decision. He, Pra^Apati, decided in favour of
Mind, saying (to Speech), ‘ Mind is indeed better
than thou, for thou art an imitator of its deeds and
a follower in its wake ; and inferior, surely, is he who
imitates his better’s deeds and follows in his wake.’

12. Then Speech (vAi, fern.) being thus gainsaid,
was dismayed and miscarried. She, Speech, then said
to Pra^Apati, ‘ May I never be thy oblation-bearer,
I whom thou hast gainsaid! ’ Hence whatever at
the sacrifice is perforihed for Pra^pati, that is per-
formed in a low voice ; for speech would not act as
oblation-bearer for Pra^pati.

13. That germ (retas) the gods then brought
away in a skin or in some (vessel). They asked :
‘Is it here (atra), .?’ and therefore it developed
into Atri. For the same reason one becomes guilty
by (intercourse) with a woman who has just mis-
carried (Atreyi) ; for it is from that woman, from
the goddess Speech, that these (germs) originate \

Fifth AdhyAya. First BrAhmaiva.

I. He (the Adhvaryu) now utters his call for the
Pravara (choosing of the Hot^')®. The reason why
he utters his call, is that the (Adhvar3m’s) call is

* ‘TasmM apy itreyjrd yoshitainasvy etasyai hi yoshayai vtio
devatAyi ete sambhfltiA,’ [ete laukika4 sarve g^rbhli sambhAtS^,
S4y.] — The KS«va, text has, ‘Tasmid api striyatreyyainasvRy Shur
etasyA hi sa yoshayA devatAyA vSAai sambhAta iti’ — for it is from
that woman, from the goddess Speech, that he (Atri) originated’}.

* The Hotn, on concluding the invitation of the gods, sits down
with raised knees in the same place where he has been standing
(see p. 95 , note r), parts the sacrificial grass of the altar, and
measures a span on &e earth, with the text (Arv. I, 3 , 23),: ‘Aditi
is his mother, do not cut him off from the air. With the aid of

K 2 '

132

SATAPATHA-BRAHMAiVA.

the sacrifice: ‘having bespoke the sacrifice, I will
choose the Hotri’ thus (he thinks, and) for this
reason he utters his call for the Pravara.

2. He utters his call after taking the fuel-band;
for if the Adhvaryu were to utter his call without
taking hold of the sacrifice, he would either be
unsteady or meet with some other ailment.

3. Here now some utter the call after taking
sacrificial grass (barhis) from the covered altar, or
they utter the call after cutting off and taking a
chip of fire-wood, arguing, ‘ this, surely, is something
belonging to the sacrifice ; after taking hold of this,
the sacrifice, we will utter the call.’ Let him, how-
ever, not do' this ; for that also wherewith the fire-
wood was tied together and wherewith they sweep
the fire^ is, doubtless, something belonging to the
sacrifice ; and thus indeed he utters his call after
taking hold of the sacrifice : for this reason let him
utter the call after taking the fuel-band.

4. Having uttered the call, he in the first place
chooses him who is the Hotri of the gods, that is,
Agni. Thereby he propitiates both Agni and the
gods : for by first choosing Agni, he propitiates Agni ;

Agni, the god, the deity; with the threefold chant, with the
rathantara-sSman, with the gdyatri metre, with the agnish/oma
sacrifice, with the vasha/-call, the thunderbolt, — ! here kill
him who hates us, and whom we hate 1 ’ The Adhvaryu
having thereupon walked round the Hotri from left to right, steps
behind the utkara (heap of rubbish) with his face to the east and
the fuel-band in his hand, and calls on (arrSvayati)the Agnidhra,
with O'jrfivaya (or Om rrSvaya, i.e. jr^vaya; or simply
frSvaya;’ cf. Sfiyawa on Taitt. S. I, 6, ii). The Agnidhra
(whilst standing north of the Adhvaryu, with his face to the south,
and taking the wooden sword and the fuel-band from the Adhvaryu)
responds (pratyfirrivayati) by ‘astu rrausha/.’

* See p. 127, note I.

I KliVDA, 5 ADHYAYA, I BRAhMAAA, IO. 1 33

and by first choosing him who is the Hotrz of the
gods, he propitiates the gods.

5. He says, ‘Agni, the god, the divine Hotrz — ,’
for Agni is indeed the Hotri of the gods, therefore
he says ‘ Agni, the god, the divine Wotri : ' thereby
he propitiates both Agni and the gods ; for by his
first mentioning Agni he propitiates Agni ; and by
his first mentioning him who is the Hotrf of the
gods, he propitiates the gods.

6. ‘May he worship, knowing the gods^ he the
thoughtful one,’ — for he, Agni, indeed, knows the
gods well : hence he thereby says ‘ may he who
knows them well worship (them) in due form ! ’

7. ‘ Like as Manu (did), like as Bharata ; ’ — Manu,
indeed, worshipped with sacrifice in olden times,
and doing as he did these descendants of his now
sacrifice : therefore he says ‘ like as Manu.’ Or, say
they, (it means) ‘ at the sacrifice of Manu,’ and there-
fore he says ‘as (he did) with Manu.’

8. ‘Like as (with) Bharata,’ — ^for, say they, he
bears (bhar) the oblation to the gods, hence Bha-
rata (the bearer) is Agni ; or, say they, he, having
become the breath, supports (bhar) these creatures,
and therefore he says ‘ like as Bharata.’

9. He then chooses (Agni as) the ancestral(Hot;^i).
He thus introduces him both to the (ancestral) rfshis
and to the gods (as if he were saying), ‘ he is of
mighty strength who obtained the sacrifice ! ’ for this
reason he chooses (him as) the ancestral one.

10. He chooses from the remote end (of the sacri-
ficer’s ancestral line) ^ downwards ; for it is from the

^ Thus our author. It should rather he ‘May (he) worship
the gods, he the wise, the considerate one.’

® Cf. p. 1 15, note i.

JATAPATHA-BRAHMAA^A.

remote end downwards that a race is propagated.
Thereby he also propitiates the lord of seniority ;
for here among men the father comes first, then the
son, and then the grandson : this is the reason why
he chooses from the remote end downwards.

11. Having named the tincestral, he says, ^Like
as Brahman;’: — for Agni is the Brahman (the Veda,
or the sacerdotium), and therefore he says Tike as
Brahman;’ — ‘may he bring (the gods) hither!’ what
deities he bids him bring hither, those he refers to
in saying ‘ may he bring (them) hither.’

12. ‘The Brihmawas (priests) are the guardians
of this sacrifice;’ for guardians of the sacrifice,
indeed, are those Brihma«as who are versed in
the sacred writ, because they spread it, they origi-
nate it : these he thereby propitiates ; and for this
reason he says, ‘ the Brihmawas are the guardians
of the sacrifice.’

13. ‘N. N. is the man,’ thereby he chooses this
man for his Hotri; heretofore he was not a Hotri,
but now he is a Hotrf.

14. The chosen Hotrf mutters, — has recourse to
the deities : in order that he may give the va§ha^-
call to the gods in its proper order, that he may
convey the oblation to the gods in its proper order,
that he may not stumble, he has thus recourse to
the deities.

15. He mutters on this occasion ^ ‘Thee, O
divine Savit^?, they now choose,’— thereby he has
recourse to SavitW for his impulsion (prasava), for
Savitrf is the impeller (prasavitrf) of the gods ;—

‘ (thee who art) Agni, for the Hotrfship,’ thereby he

’ Except the beginning, these formulas are entirely different
from those given by Arv. i". I, 3, 23-34.

I KANDA, 5 ADHYAyA, 1 BRAhmaATA, 1 9. 135

— * ^ . . - . ■ ' ■ ' ' '

propitiates both Agni and the gods ; for by first
naming Agni, he propitiates Agni ; and by first
naming him who is the Hot^f of the gods, he pro-
pitiates the gods.

16. ‘ Together with father Vai^vinara,’ — ^for the
father Vai^vAnara (‘common to all men’), doubtless,
is the year, is Pra^pati (lord of creatures); hence
he thereby propitiates the year ^nd thus Prj^pati.^ —
‘O Agni! O PhshanI O Brfhaspati I speak forth
and offer up sacrifice (pra-ya^) I ’ — ^he (the Hotri),
namely, will have to recite the anuvAkyds and the
ytgyi.s he therefore now propitiates those gods :
‘do ye recite, do ye offer!’ thus (he thereby says).

1 7. ‘ May we partake of the bounty of the Vasus,of
the wide sway of the Rudras ! may we be beloved of
the Adityas for the sake of (a d i t i) security from inj ury,
free from obstruction 1 ’ — these, to wit, the Vasus, Ru-
dras, and Adityas, namely, are three (classes of) gods ;
‘ may we enjoy their protection ’ he thereby says.

18. ‘ May I this day utter speech that is agreeable
to the gods ;’ — ^by this he means to say ‘may I this day
recite what is agpreeable to the gods,’ for auspicious it
is when one recites what is agreeable to the gods.

19. ‘ Agreeable to the Brahmans,’ — by this he
means to say * may I this day recite what is agreeable
to the BrAhma«as (priests) ;’ for auspicious it is when
one recites what is agreeable to the Brahma»as.

* The yigy&.s (offering-prayers) are the prayers -which the
Hotrj pronounces when the offerings are poured into the fire (this
being done simultaneously with, or immediately after, the vausha/,
‘may he carry it,' with which the yS^yi ends, is pronounced). At
the chief oblations the offering-prayer is preceded by an anuvikyd
or puro ’nuv&ky S. (invitatory prayer) by which the gods are invited
to come to the offering, and which ends with ‘om.’

136 SATAPATHA-^BRiHMAiVA.

20. ‘Agreeable to Nari^as^sa — man (nara),
namely, is a creature : hence he says this for all the
creatures ; thereby it is auspicious, and whether or
not he knows (forms of speech that are agreeable),
they are uttered (and received with applause), ‘well
he has recited ! well he has recited ! ’ — ‘ What at the
Hotrz choice may escape the crooked eye this day,
that may Agni bring back here, he, the knower of
beings (/itavedas), the nimble one (viiarsha^i)!’
— by this he means to say,. ‘even as those (three)
Agnis, whom they first chose for the HotWship,
passed away (but thou, the fourth Agni, wast then
obtained,) so do thou make good for me whatever
mistake may have been committed at my election ! ’
and it is accordingly made good for him.

21. He now touches the Adhvaryu and the Agni-
dhra : for the Adhvaryu is the mind, and the Hotrz
is- speech : thus he thereby brings mind and speech
together.

22. At the same time he mutters ®, ‘ From anguish
may the six spaces protect me, fire, earth, water,
wind, day, and night — ‘may these deities protect

* Narajawzsa [‘the hope or desire (Sraws^) of man (nara)’] is a
mystical form of Agni, invoked chiefly in the Aprl-hymns at animal
sacrifices. ‘ YaM sarve ’pi narfi fi sarvata^ jamsanti tathfividhfiya.’
Sfiyana.

“ See the legend I, a, 3, i seq.

“ This and the succeeding formulas also are entirely different
from those given in Asv. S. I, 3, 27 seq. The Sfinkhfiy. S. I, 6
(Hillebrandt, Neu und Vollm. p. 91) seems to coincide, to some
extent, with those given by our author.

* The six spaces or wide expanses (jurvi) are several times
referred to in Vedic texts, but the conception- seems to have
been very vague. They are generally supposed to include the
space above, the space below, and the four quarters. In Rig-
veda VI, 47, 3-5 it is stated that they have been measured out

I kAnDA, 5 ADHyAyA, I iBRlHMAiVA, 25. 137

me from disease!’ thus he thereby says; for he
whom these deities protect from disease, will not
stumble (or fail).

23. He steps beside the Hot^’s seat, takes one
stalk of (reed) grass from the Hotrf’s seat and casts
it outside (the sacrificial ground), with the formula,
‘ Ejected is the wealth-clutcher (parivasu, lit. “ off-
wealth ”)!’ Formerly, namely, the Wotri of the Asuras
was one Parivasu by name : him he thereby ejects
from the Hotrf’s seat.

24. He then sits down on the Hotrf’s seat, with
the formula, ‘ I here sit down on the seat of the
wealth-bestower (arvivasu, lit. “hither-wealth”)!’
for one Arvivasu by name was the Hotrf of the
gods and on his seat he accordingly sits down.

25. At the same time he mutters, ‘ O All-maker,
thou art the protector of lives ! do not ye two (fires)
scorch me away (from this) injure me not ! this

by Indra, and that outside of them there is no being (bhu-
vanam); and they are then enumerated thus: the expanse of the
earth, the height (varshman, ? highest point or sphere) of
the sky (div), the sap (piyhsha) in the three elevations [? i. e.
flowing, animating moisture, as rain, rivers, sap, &c.], the atmo-
sphere, the ocean (?ar«as, ?of light, air), and the sky (div). The
enumeration of six objects in Atharva-veda II, 12, i seems to refer
to the same conception: heaven and earth (dyivaprfthivi), the
■wide atmospheric region, the genius (fern.) of the field (kshetrasya
patni), the far-strider (Sun, Light), the wide atmospheric region
(uru-antariksham as before; cf. the double enumeration of div
in the Rtk passage) ; and what has the Wind for its guardian
(vStagopa). Cf. Weber, Ind. Stud. XIII, p. 164. Sankh. Gnbya-
sfitra I, 6, 4 gives heaven and earth, day and night, water and
plants (St. Petersburg Dictionary s.v.).

1 According to the Kaushft. Br. VI, 10, Arv^vasu was the Brah-
man of the gods. Weber, Ind. Stud. II, 306.

“ The Hotrz'’s seat stands north of the north-west corner of the
altar, the A.havaniya and the GSrhapatya fires being about equi-
distant from it towards south-east and south-west respectively.

SATAPATHA-BRAHMAiVA.

138

is your sphere ; ’ with this he moves slightly north-
wards : by this (mantra, he indicates that) he sits
midway between the Ahavaniya and the Girhapatya,
and thus he propitiates these two ; and in accordance
with what he says, ‘do not scorch me away from
this ! injure me not! ’ they do not injure him.

26. He then mutters whilst looking at the (Aha-
vaniya) fire, ‘ All ye gods, instruct me, how and what
I am to mind while seated here as the chosen Hotrf !
declare my share (of the sacrificial duties), how and
by what road I am to convey the oblation to you!’- —
for as one says to those for whom food has been
cooked, ‘ order me how I am to bring if you, how I
am to serve it up for you ! ’ in like manner he is
desirous of directions regarding the gods, and for
this reason he mutters thus, ‘ instruct me how I
may utter the VashaJ^-call for you in its proper
order, how I may bring you the oblation in its
proper order!’

I

Second Brahmana.

The Fore-offekings (Praxagas).

I. [The Hotrz continues], ‘May Agni, the priest
(hotrz), know (undertake) Agni’s priestly duty (hau-
tram),’ — rthereby he says ‘ may Agni, as Hotrz, know
this!’ ‘Agni’s priestly duty’ he says, because it is
his duty that he must know; — ‘ that means of salva-
tion — the means of salvation, assuredly, is the
sacrifice: ‘may he know the sacrifice’ is what he
thereby says. — ■* Favourable to thee, O Sacrificer, is

‘ Privitram, literaDy 'that which promotes, protects’ (‘unser
Hort.’). Siya«a on Taitt. S. II, 5, 9, 5 explains it by ‘prakr/sh-
/am avitram phaladdnarfipam asmadrakshawam yasmin homSnu-
sh/Mne tad idam pravitram.’ For this and the succeeding formulas,
see Afv. I, 4, lo-i i. ,

I KkwDA, 5 ADHyAyA, 2 BRAhMAWA, 4. 1 39

the deity!’ by this he says ‘favourable is the deity
to thee, O Sacrificer, whose Hotrz is Agni I ’ —
‘Take up^ the spoon, O Adhvaryu, full of butter! ’
thereby he urges on the Adhvaryu. The reason
why he mentions one (spoon) only (is this),

2. The Sacrificer, doubtless, stands behind the
^uhfi, and he, who means evil to him, stands
behind the upabhrzt; and if he were to speak of
two (spoons), he would cause the spiteful enemy
to countervail the Sacrificer. Behind the ^uhfi
stands the eater, and behind the upabhrzt the
one to be eaten ; and if he were to speak of two
(spoons), he would make the one to be eaten
countervail the eater. For these reasons he speaks
of one (spoon) only.

3. [He continues], ‘ — (the spoon which is) de-
voted to the gods, possessed of all boons,’ he
praises, he magnifies it when he says ‘devoted
to the gods, possessed of all boons.’ — -‘ Let us praise
the gods, the praiseworthy ! let us adore the ador-
able ! let us worship the worshipful!’ that is, ‘let ‘
us praise those gods who are praiseworthy ! let us
adore those who are adorable ! let us worship those
who are worthy of worship ! ’ the praiseworthy, to
wit, are the men, the adorable the fathers, and the
worshipful the gods.

4. For, indeed, the creatures that are not allowed to
take part in the sacrifice are forlorn ; and therefore

^ Xsv. I, 4, 10, and Sinkh. I, 6 give as belonging to the text of
the mantra : yo agni»i hotSiam avnthd^, ‘ thou who hast chosen
Agni for thy Hot«;’ the same reading is mentioned in Taitt.
S. II, S, 9, 5.

* Thus Saya«a (isyasva=haste dhfiraya); ‘schSpfe ein (ladle in),’
St. Petersburg Dictionary; ‘ pour into the fire,' Hillebrand.t, p. 93.

S’ATAPATHA-BRlHMAiVA.

140

he makes those creatures here, on earth that are not
forlorn, take part in the j sacrifice : behind the men
are the beasts, and behind the gods are the birds,
the plants, and the trees ; and thus all that here
exists is made to take part in the sacrifice.

5 . These same (preceding formulas) are nine
utterances ; for nine, in number, are those breaths
(or vital airs) in man\ and these he thereby puts
into him (the sacrificef) : for this reason there are
nine utterances.

6 . The sacrifice fled away from the gods. The
gods called out after it, ‘Listen (i-j^;u) to us M
come back to us!’ It replied, ‘So be it!’ and
returned to the gods; and with what had thus
returned to them, the gods worshipped; and by
worshipping with it they became the gods they
now are.

^ 7- Now when he (the Adhvaryu) calls (on the
Agnidhra), he thereby calls after thp sacrifice, ‘ Listen
to us ! come back to us ! ’ and when he (the Agni-
dhra) responds, then the sacrifice comes back, saying
so be it ! ’ and with it, thus passing over to them,
as with seeds, the priests carry on the tradition, im-
perceptibly to the sacrificer ; for even as people
hand on from one to the other a full vessel* in

' — i

^ See p. 20 , note i.

The legend is intended to explain th^ origin and symbolical
meaning of the call (^jrdva^a) of the Adhvaryu (viz. O xr^vaya I
' make listen 1 ’) and the response (praly ixf avawa) of the Agnidhra
(viz. astu jrausha/I).

® The sacrifice is the seed (vt^a) that produces heaven as its
fruit. Siyam.

^ I. e. ‘ even as they pass on from hand to hand a pail (g ha /a)
fined with water when a tub is to be filled inside the house.’
S^a;2a.

I KANDA, 5 ADHYAYA, 2 BRAhmAAtA, 12. I 4 I

the same way they (the priests) hand down that
(sacrifice) from one to the other. They hand it
down by means of speech, for the sacrifice is speech
(prayer), and speech is seed : therefore they keep up
the tradition by means of it.

8. After he has said (to the Hotri), ‘ Recite ! ’ the
Adhvaryu must utter nothing improper (worldly) ;
neither must the Hotrz utter anything, improper.
The Adhvaryu^ utters his call: thereby the sacri-
fice passes on to the Agnidhra.

9. The Agnidhra must utter nothing improper
until his response. The Agnidhra responds : thereby
the sacrifice passes back to the Adhvaryu.

10. The Adhvaryu must utter nothing improper
until he pronounces (the word) ‘ ya/a (recite the
offering-prayer) : ’ in saying ‘ ya^a the Adhvaryu
hands the sacrifice on to the Hotrz.

11. The Hotrz must utter nothing improper
until his vashaZ-call. By the vasha/-call he pours
it (the sacrifice) into the fire, as seed into the womb ;
for the fire is indeed the womb of the sacrifice, from
thence it is brought forth. So now at the havis-
sacrifice. And at the Soma-cult, —

12. When he has drawn (the Soma), the Adhvaryu
must not utter anything improper until his summons

* As scx)n as the Hotrz has pronounced the formula ‘O Adhvaryu,
take up the spoon full of butter!’ (par. a above), the Adhvaryu
takes the two offering-spbons (^uhfi and upabhrzt) and steps
back (from the west side along the north side of the altar and the
west side of the fire) to the south side of the altar and the fire (the
ya^ati-sthlna), and (with his face to ^north-east) utters his call, and
(having been responded to by the Agnidhra) calls on the Hotrz':
‘ samidho ya.g'a (pronounce the offering-prayer to the kindling-
sticks)!’ KSty, III, 2, 16.

t I kAa^da, 5 adhyAya, 2 brAhmaata, 20, 143

1 7. These (five formulas) consist of seventeen
syllables ; — ^seventeenfbld, indeed, is Pra^pati, and
Pra^pati is the sacrifice : tl](is is the one measure
of the sacrifice, this its consummation,
f 18. With ‘ O rrdvaya ^ ! ’ the gods sent forth the

east wind; with ‘ Astu Jrausha^^!’ they caused
the clouds to flow together ; with ‘ Ya^a (pronounce
the y^igy &) ! ’ (they sent forth) the lightning ; with ‘ Y e
ya^cLmahe (we who pray),’ the thunder; with the
vasha/-call they caused it to rain \

19. Should he (the sacrificer) be desirous of rain,
or should he perform a special offering or even at
the new- and full-moon sacrifice itself, he may say,
‘Verily, I am desirous of rain!’— and he may also
say to the Adhvaryu, ‘ Ponder thou in thy mind
the east wind and the lightning ! ’ — ^to the Agntdhra,

‘ Ponder thou the clouds in thy mind ! ’ — to the
Hot^'f, ‘Ponder thou in thy mind the thunder
and rain!’ — to the Brahman, ‘Ponder thou all.
these in thy mind!’ — -for where the officiating priests
thus practice sacrifice with a perfect mutual under-
standing between them, there it will indeed rain.

20. With ‘ O 5r Avaya !’ the gods called the shining
one (virA^, viz. cow) with ‘Astu rraushaif!’ they
untied the calf and let it go to her ; with ‘ Ya^a ! ’
they raised (its head to the udder of the cow)*; with

' For Srravaya (cf. p. 131, note 2), i. e. ‘bid (him, Agni, or
them) hear! ’ but the author here makes rrivaya the causative of
) rru (sru), ‘to flow;’ hence d rrlvaya, ‘make flow;’ and astu

' frausha/ [properly ‘Yea, may he (or one) hear!'] he makes ‘Yea,

I may it flow !’

* A fanciful etymology of vasha/ from root vrfsh, ‘ to rain ; ’ for
the true derivation of the word, see p. 88, note 2.

* L e. an offering made with a view to the obtainment of some
special wish (kdmyeshfl).

* Thus (or ‘they led it up to the udder of the cow’) Sdyawa

r

144

5'ATAPATHA-BRAHMAiVA.

‘ Ye ya^imahe ! ’ they sat down by her (for milk-
ing); with the vasha/-call they milked her. The
shining one, doubtless, is this (earth), and of her this
is the milking : and for him who knows this to be
the milking of the shining one, this shining (earth-
cow) thus milks out all his desires.

Third BrAhmawa.

1. The fore-offerings (pray A/a), assuredly, are
the seasons : hence there are five of them, for there
are five seasons.

2. The gods and the Asuras, both of them sprang
from Pra^ipati, were once contending for this sacri-
fice, (which is) their father Pra^ipati, the year :

‘ Ours it (he) shall be ! ’ ‘ Ours it (he) shall be 1 ’
they said.

3. Then the gods went on praising and toiling.
They saw these fore-offerings and worshipped with
them. By means of them they gained (pra-^i) the
seasons, the year ; they deprived their rivals of the
seasons, of the year ; hence (the fore-offerings are)
victories (pra^aya), for, assuredly, pra_^aya is the
very same term as pr ay cL_^a, (fore-offering) h And
in the same way this one (the sacrificer) wins by
means of them the seasons, the year ; deprives his
rivals of the seasons, of the year. This is the
reason why he performs the fore-offerings.

4. The sacrificial food at these offerings consists of

explains udanayan. In his commentary on Taitt. S. I, 6, ir he
interprets the analogous udanaishtt by ‘he raises (or brings) the
milk-pail;’ where the St. Petersburg Dictionary apparently takes
it in the sense of ‘he led the calf away from the cow.’

‘ In reality prayS^a (from ya^, ‘to sacrifice’) has, of course,
nothing to do with pra^aya (from g'i, ‘to conquer’).

I KkNDA, 5 ADHYAyA, 3 BRAHMAi\rA, 7 . 1 45

darified butter. Now the butter, indeed, is a thunder-
bolt, and with that thunderbolt, the butter, the gods
gained the seasons, the year, and deprived their rivals
of the seasons, of the year. And with that thunder-
bolt, the butter, he now, in the same way, gains the
seasons, the year, and deprives his enemies of the
seasons, of the year. For this reason darified butter
forms the sacrifidal food at these (offerings).

5, Now this butter is the years own liquor;
hence the gods gained' it (the year) by means of its
own liquor ; and in the same way he also now gains
it by means of its own liquor. This is the reason
why darified butter forms the. sacrificial food at
these (fore-offerings).

6, Let him (the Adhvaryu) not move from that
same spot where he may be standing when he calls
for the fore-offerings. A battle, it is true, is wit-
nessed whenever any one performs the fore-offerings,
and whichever of the two combatants is worsted,
that one, no doubt, retreats; and he who obtains
the victory, advances still nearer; he (the Adhvaryu)
might therefore (feel inclined to) step nearer and
nearer (to the fire), and offer the oblations (while
moving) nearer and nearer ^

7, This, however, he should not do; he should
not move from that same spot where he may be
standing when he ,calls for the fore-offerings. Let

’ Though the author does not state expressly that this change
of position in performing the five fore-offerings is advocated by
some other ritualists, he apparently argues in this passage against an
actually adopted theory and practice, which the Sfitras also mention
as optional. In the case of the Adhvarjm changing his position,
he is at each successive fore-offering to pour the butter on a part of
the fire east of the preceding one. KIty. Ill, 2, 18-21.
fid L

146

5 ATAPATHA-BRAHMAJVA.

him rather offer the (five) oblations in that part (of
the fire) where he thinks there is the fiercest blaze ;
for only by being offered in blazing (fire), oblations
are successful.

8. He (the Adhvaryu), having called (on, and
having been responded to by, the Agntdhra), says
(to the Hotrz), ‘ Pronounce the offering- prayer
(yd/yfi) to the Samidhs (kindling-sticks) ! ’ Thereby
he kindles the spring; the spring, when kindled,
kindles the other seasons ; the seasons, when
kindled, generate the creatures and ripen the
plants. In the same (formula) he also implies the
(four) remaining seasons, and in order to avoid
sameness, he introduces the others by merely saying
each time, ‘Pronounce the offering-prayer!’ For
were he to say, ‘ Pronounce the offering-prayer to
Tanfinapdt !’ ‘ Pronounce the offering-prayer to the
lafer and so on, he would commit (the fault of)
repetition ; hence he introduces the remaining (sea-
sons or fore-offerings) by merely saying each time,

‘ Pronounce the offering-prayer ^ !’

9. He (the HotW) now pronounces the offering-
prayer (y^^y^) to the Samidhs. The samidh
(kindler), doubtless, is the spring. The gods, at
that time, appropriated the spring, and deprived
their rivals of the spring; and now this one (the

* On the necessity of avoiding sameness of ritualistic practices
cf. note on I, 3, 2, 8. The five fore-offerings (prayfi^ga, here
identified with the five seasons) are addressed respectively to the
kindling-sticks (samidh), to Tanfinapfit (or Nar^rawsa, both
mystical forms of Agni), to the Ids (personifications of the forms
of devotional feeling), to the sacrificial grass-covering of the altar
(barhis), and to Agni and Soma (or other deities)- Since, in in-
troducing the first fore-offering, the Adhvaryu has mentioned its
recipient, he is not to do so in the case of the remaining four.

I KAiVXiA, 5 ADHYAYA, 3 BRAHMAiVA, 12 . I47

sacrificer) also appropriates the spring, and deprives
his rivals of the spring : this is the reason why he
pronounces the offering-prayer to the Samidhs.

10. After that he pronounces the offering-prayer
to Tanhnapit Tanhnapat, doubtless, is the sum-
mer ; for the summer burns the bodies (tanhn
tapati) of these creatures. The gods, at that time,
appropriated the summer, and deprived their rivals
of the summer ; and now this one also appropriates
the summer, and depriyes his rivals of the summer :
this is the reason why he pronounces the offering-
prayer to Tanhnapit.

11. He then pronounces the offering-prayer to the
I(fs. The Irfs (praises), doubtless, are the rains;
they are the rains, inasmuch as the vile, crawling
(vermin) ^ which shrink during the summer and
winter, then (in the rainy season) move about in
quest of food, as it were, praising (ia?) the rains:
therefore the I^fs are the rains. The gods, at that
time, appropriated the rains, and deprived their
rivals of the rains ; and now this one also appro-
priates the rains, and deprives his rivals of the
rains: this is the reason why he pronounces the
offering-prayer to the I^fs.

12. He then pronounces the offering-prayer to the
Barhis (covering of sacrificial grass on the altar).
The barhis, doubtless, is the autumn; the barhis
is the autumn, inasmuch as these plants which
shrink during the summer and winter grow by
the rains, and in autumn lie spread open after the
fashion of barhis : for this reason the barhis is the
autumn. The gods, at that time, appropriated the
autumn, and deprived their riyals of the autumn ;

^ Such as lizards, alligators. S%a«a.

L, 2 '

148

irATAPATHA-BRAHMAiVA.

and now this one also appropriates the autumn, and
deprives his rivals of the autumn : this is why hfe
pronounces the prayer to the barhis.

13. He then pronounces the offering-prayer with
‘ Svdhd ! Sviha ^ ! ’ The Svlihi-call, namely, marks
the end of the sacrifice, and the end of the year is
the winter, since the winter is on the other (remoter)
side of the spring. By the end (of the sacrifice)
the gods, at that time, appropriated the end (of the
year) ; by the end they deprived their rivals of the end;
and by the end this one also now appropriates the
end ; by the end he deprives his rivals of the end :
this is why he pronounces the offering-prayers with
‘ Svahi ! Svdhi ! ’

14. Now the spring, assuredly, comes into life
again out of the winter, for out of the one the other
is born again : therefore he who knows this, is
indeed born again in this world.

15. In order to avoid sameness he prays (alter-
nately) with ‘ may they accept ! ’ and ‘ may he (or it)
accept*!’ for he would commit (the fault) of repe-

^ See further on, par. 22. As to SvSh^ 1 marking the conclu-
sion of the sacrifice, see the Samish^ayagus I, 9, 2, 25-28.

* The first offering-prayer (to the logs) is ‘ yS ya^mahe sami-
dha.4, samidho agna ^yasya vyantfi vfiusha/I' i.e. ‘we who pro-
nounce the offering-prayer to the Samidhs, — the Samidhs, O Agni,
may accept the butter! vfiusha/1’ Similarly at the other fore-offerings;
but at the second and fourth, where the object of worship is a single
one (viz. TanfinapSt and the Barhis respectively), ‘may he (or it) ac-
cept (vetu)!’ has to be substituted for ‘may they accept (vyantu)!’
The difference of number in these verbal forms is symbolically
explained as implying a distinction of sex, for the reason that there
may be more wives to one man, but only one husband to a woman.
The elliptic expression ye ya^fimahe is thus explained by Siyawa
on Taitt. S. I, 6, ii : ‘All we Hotrf priests that are urged on by the
Adhvaryu calling “ Recite (thou) ! ” we do recite, we do pronounce

I kXnda, 5 adhyAya, 3 brAhmawa, 18. 149

tition, if he were to pray with ‘ may they accept ! ’
each time, or with ‘ may he accept ! ’ each time. By
‘ may they accept ! ’ doubtless, females (are implied) ;
and by ‘may he accept !’ a male (is implied): thereby
a productive union is effected, and for this reason he
prays (alternately) with ‘ may they accept !’ and ‘ may
he (or it) accept ! ’

16. Now at the fourth fore-offering, to the
barhis, he pours (butter) together (into the _^uhh^).

The barhis, namely, represents descendants, and
the butter seed: hence seed is thereby infused into
the descendants, and by that infused seed descend-
ants are generated again and again. For this reason
he pours together (butter) at the fourth fore-offering,
that to the barhis.

17. Now, a battle, as it were, is going on here
when any one performs the fore-offeringis ,- and which-
ever of the two combatants a friend (an ally) joins,
he obtains the victory : hence a friend thereby joins
the ^uhh from out of the upabhrft, and by him
it (or he) obtains the victor)^ This is why he pours
together (butter) at the fourth fore-offering, tliat to
the barhis.

18. The sacrificer, doubtless, (stands) behind the
^uhd, and he who means evil to him, (stands)

the This introductory part of the offering- formula is called

agur, * acclamation, assent' (A^v. I, 5, 4) ; it is alluded to in Mahi-
bhir. Vanap. 12480 (c£ Muir, O. S. T. I, p. 135), and apparei^y ,

by Pa/z. VIII, 2, 88 (cf. Haug, Ait. Br. II, P.T33 n.). ;

^ In making the oblation, the Adhvaryu holds the ^uhh over the
upabhrft and pours some of the butter from the guhH over the /

spout of the upabhr/t into the fire. At the third praya^a he ,

empties all the butter remaining in the ^uhti into the fire, and there- |

upon, for the fourth oblation, replenishes the empty spoon with half ;■

the contents of the upabhr ft, after which he proceeds as before. j

^ATAPATHA-BRAHMAiVA.

150

behind the upabhrzt: hence he thereby makes the
spiteful enemy pay tribute to the sacrificer. The
consumer, doubtless, (stands) behind the^uhd, and
the one to be consumed behind the upabhWtt
hence he thereby makes the one that is to be con-
sumed pay tribute to the consumer. This is the
reason why he pours (butter) together at the fourth
fore-offering, that to the bar his.

19. He pours (the butter) together without (the
two spoons) touching (each other). If he were to
touch (the one spoon with the other) he would touch
the sacrificer with his spiteful enemy, he would touch
the consumer with the one to be consumed : for
this reason he pours (the butter) together without
touching.

20. He holds the ^uhti over the upabhrft).
Thereby he keeps the sacrificer above his spiteful
enemy, he keeps the consumer above the one to
be consumed ; for this reason he holds the ^uhd
over (the upabhrft).

21. The gods once said, ‘Well then, now that
the battle has been won, let us establish the entire
sacrifice on a firm basis ; and should the Asuras and
Rakshas (again) trouble us, our sacrifice will then
be firmly established ! ’

22. At the last fore-offering they established the
entire sacrifice by means of the S vdhd (‘hail !’). With
‘ SvdhS. Agni!’ they established the butter-portion
for Agni ; with ‘ Svihi Soma ! ’ they established
the butter-portion for Soma; and with (the second)

‘ Svihi Agni ! ’ they established that indispensable
sacrificial cake which there is on both occasions
(i.e. at the new- and full-moon sacrifices).

23. And so with the (other) deities respec-

I KANDA, 5 ADHYAYA, 3 BrAhMAWA, 25. 151

tively^ With ‘SvihA the butter-drinking gods !’ they
established the fore-offerings and the after-offerings
(anuyA^as), for the fore-offerings and after-offerings,
doubtless, represent the butter-jinking gods; With
the formula ‘ May Agni graciously accept of the
butter!’ they established Agni as Svish/akrzt
(‘ maker of good offering’), for Agni is indeed the
maker of good offering. And till this day that
sacrifice stands as firm as the gods established it.
This is the reason why at the last fore-offering he
prays with ‘SvAhA ! SvAhAI’ according to the number
of oblations (there are at the chief sacrifice). After
he (the sacrificer) has won his battle, he establishes
the entire sacrifice on a firm basis, so that, if after this
he should violate the proper order of the sacrifice,
he need not heed it ; for he will know that his sacri-
fice is firmly established. Now what with exclaiming
‘Vashat,’ with offering, and with calling out ‘SvAhA,’
this same sacrifice was well-nigh exhausted.

24. The gods were anxious as to how they might
replenish it, how they might again render it efficient
and practise (worshipping) with it, when efficient.

25. Now what was. left in the ^uhh of the butter
wherewith they had established the sacrifice, with
that they sprinkled the havis (dishes, or kinds,
of sacrificial food) one after another, and thereby
replenished them and again rendered them efficient,
because the butter is indeed efficient. Hence after
offering the last fore-offering, he sprinkles the havis
one after another, and thereby replenishes them and
again renders them efficient, because the butter is
indeed efficient \ H ence also from whatever sacrificial

* Cf. p. 1 18, note 3. The words ‘ SvihA Agnim ’ &c. are pre-
ceded by ‘ye ya^Smahe/ see before, p, 148,- note 2,

* After the Adhvaryu has performed the last fore-offering, he

152

SATAPATHA-BRAHMAiVA.

food he (afterwards at the principal oblations) cuts
off (a portion for a deity), that he again sprinkles
(with butter), that he replenishes and renders efficient
for the (Svish/akrft) maker of good offering. But
when he cuts off the portion for the maker of good
offering, then he does not ag^in sprinkle (the sacri-
ficial food out of which the portion has been cut),
since after that he will not make any other oblation
in the fire' from the sacrificial food b

Fourth BRlHMAivA.

1, He (accordingly) pronounces the offering-prayer
to the Samidhs (kindling-sticks). The Samidhs
(kiiidlers), doubtless, are the breaths (vital airs), and
he thereby kindles the breaths; for this man (the
sacrificer) is kindled (animated) by his breaths :
hence if he (the sacrificer) be burning (with fever,
&c.), he (the Adhvaryu) will say, ‘ Stroke (thyself) ! ’
If he be hot, then one inay feel confident, for then
he is kindled ; and if he be cold, then one need
hope no longer. Thus he thereby puts the breaths
into him : this is the reason why he pronounces the
prayer to the Samidhs.

2. He then pronounces the offering-prayer to
Tanfinapfit. TanfinapS.t, doubtless, is seed ; hence
he thereby casts seed : this is why he pronounces
the prayer to Tanfinapit.

steps b«k behind the altar and sitting down beside the dishes of
sacrificial food, anoints, with the butter remaining in the ;^hfi,
first the (butter in the) dhruvi, then the several sacrificial dishes,
and finally the (butter in the) upabhrjt. Kfity. Ill, 3, 9.

* What remains of the dish of sacrificial food, after the oblation
to Agni Svish/akrz't ( 1 , 7, 3, i seq.) has been made, is eaten by the
priests and the sacrificer, and in their case the several portions are
basted with butter, as they are cut off, but not the dish of food from
which the portions have been taken.

I KkNDX, 5 adhyAya, 4 brAhmajta. 6. i53

, He then pronounces the offering-prayer to the
Ids The Ids, doubtless, are offspring; when the
Ltd d.us cast springs into life. 1 >en it —
in Quest of food, as it were, praising (i^). Hence
he ’thereby makes him (the sacnficer) propagate
offspLng : this is the reason why he pronounces the

THrien’pronounces the offering-prayer to the

Bathrs TheLrhis, doubtless, me^s ahundanc

hence he thereby produces an abundance _th.s
why he pronounces, the prayer to the barhi .

I He then pronounces the offering-prayer with

.sLflhi! Svdhdr The Svflhfl-call, indeed IS wha

winter U among the seasons; for *= ™
subjects these creatures to its wil . enc
riieLlants wither, and the ^ ^ the he^^ ■

the birds jure “-/"'his hair, as it were,

offr-lL *e winter subjects these creatures
falling off' . for the jm J

to its will. And, veriiy, nc w

that locality wherein he lives, his o ,

happiness and supply of food.

A The ffdds and the Asuras,both ot tnem spr ^

With staves ana ^

LriroLahm^r' 'L’irsSi°be

l^edrd1o^e^?5li5l^i^^

154

■^ATAPATHA-BRAHMAiVA.

shall win everything!- The gods replied, -So be
•' The gods sard ,o J„dra, ‘ Speak *ou i’

Th o, ni-, onus) for me’’

The others then said /^i a f \ r . ,

and thus found th„ Ja

and eki (una) make i

8. Into said, ‘Two (dvau, m., duo) for me I’
The others then salrl < V /j r\ “ ’

us!’ and thus found f ^

dve (duae) make a pat

Tif' (tray 3;^ m.) for me*’

The others then said, <Three (tis;a/., f) forTsV

make a^ait” ^raya/^- and tisra/^

The°'othts thet stiT""* F

usl’ and thus found that (’^^t^sra/5, f) for
z&atasrai make a -^atvdra^ and

for me!' Then the ol ^'^r”
that (numeral four)

(masculine and femin^f t

the Asuras were defeat T ^ ^ Thereupon
the gods won everythin lost everything, and
stripped their rivals ^the^A ™” ’r^ Asui^, and

IS. For this reason^eAw\°
when the first fo ^cnficer) say ',

■One(eka)forme!- anTo ^uafr”

1 .... One (ekS.) for him whom

Viz. as anumantra«a^yZ iT Ti

pronounced immediately after rt, ^ supplementary prayer,

the fire. According to Katy in poured into

to be added each time, cons' anumantra»a has
‘respectable,’ ‘famous,’ ‘hoi ^ ' '^Tilliant,’

become’] respectively! j): J’ ^ of food ’ [suppl. ‘ may I
brandt, p. 96, note 6. ®ntly the Black Ya^gus; cf. Hille-

I KANDA, 6 ADHYAYA, I BRlHMAiVA, 4 .

155

we hate ! ’ And if he should not hate any one, let
him say, ‘ who hates us and whom we hate ! ’

13. With the second fore-offering, ‘Two (dvau)
for me ! ’ and ‘ Two (dve) for him who hates us and
whom we hate ! ’

14. With the third fore-offering, ‘ Three (traya/ 5 )
for me ! ’ and ‘ Three (tisra/^) for him who hates us
and whom we hate ! ’

15. With the fourth fore-offering, ‘Four (iatvS.-
ra-^) for me!’ and ‘Four (y^atasra^) for him who
hates us and whom we hate!’

16. With the fifth fore-offering, ‘Five (pa»ia)
for me ! ’ and ‘ Nothing for him who hates us and
whom we hate! ’ For, there being ‘fi ve ’ to ‘ five,’ he
(the enemy) is defeated, and whoever knows this,
appropriates to himself everything that belongs to
that (enemy of his), strips his enemies of everything.

Sixth Adhyaya. First BrAhmaa^a.

1. Now the Seasons were desirous to have a share
in the sacrifice among the gods, and said, ‘Let us
share in the sacrifice ! Do not exclude us from the
sacrifice ! Let us have a share in the sacrifice ! ’

2. The gods, however, did not approve of this.
The gods not approving, the Seasons went to the
Asuras, the malignant, spiteful enemies of the gods.

3. Those (Asuras) then throve in such a manner
that they (the gods) heard of it; for even while
the foremost (of the Asuras) were still ploughing
and sowing, those behind them were already en-
gaged in reaping and threshing : indeed even without
tilling the plants ripened forthwith for them.

4. This now caused anxiety to the gods : ‘ That
owing to that (desertion of the Seasons), enemy

i-ATAPATHA-BRAHMAiVA.

156

(viz. the Asuras) seeks to injure enemy (viz. us) is
of little consequence ; but this indeed goes too far: try
to find out how henceforth this may be different ^ ! ’

5. They then said, ‘ Let us invite the Seasons J ’ —
‘ How ? ’ — ‘ Let us offer prayer to them first of all
at the sacrifice ! ’

6. Agni then said, ‘But whereas hitherto you
used to offer prayer to me in the first place, what
is now to become of me?' ‘We will not remove
you from your place!’ said they. And since, in
inviting the Seasons, they did not remove Agni from
his place, for that reason Agni is immutable ^ ; and
verily, he who knows that Agni to be immutable,
does not move from the place where he' bides.

7. The gods said to Agni, ‘ Go and invite them
hither I ’ Agni went to them and said, ‘ O Seasons, I
have obtained for you a share in the sacrifice among
the gods.’ They said, ‘ In what form hast thou
obtained it for us?’ He replied, ‘ They will offer
prayer to you first at the sacrifice.’

8. The Seasons said to Agni, ‘We will let thee
share along with us in the sacrifice who hast obtained
for us a share in the sacrifice among the gods ! ’
And because Agni has been allowed a share along
with the Seasons (the offering-prayers are) : ‘ The
Samidhs, O Agni, (may accept the butter)

' ‘Kan!ya in nv ato dvishan dvishatef 'rdtJyati kirn v etSvan-
m^tram upa^infta yathedam ito ’nyathdsad iti.' The Ka«va MS.
has, ‘tad u vai devinSm atathisa kanJya iii nu tato dvishan dvishate
'rdttyed atha kiw tdvanmitram. Te ho. 4 u^ katham idam ito no
'nyathd syid iti.’

® Anyuta, literally ‘not fallen,’ hence invariable, indispensable
is an epithet frequently applied to Agni’s sacrificial cake j - cf. I,
4, 2, 16; I, 6, 2, 5.

® See p. 148, note 2.

1 KANDA, 6 ADHYAyA, I BRlHMAisrA, 1 1. I $7

‘ TanilnapAt, O Agni — ! ’ ‘ The Ids, O Agni . . . ! ’
‘The Barhis', O Agni , . .!’ ‘SvAhA Agni!’ And verily,
whosoever knows that Agni is thus allowed to share
(in the sacrifice) along with the Seasons, he is allowed
to participate in whatever auspicious rite is performed
by one who professes to be equal (in that knowledge)
to him ; — for him, being possessed of Agni, the Sea-
sons, themselves possessed of Agni, ripen the plants
and everything here.

9. Now, as to this point, some raise the ob-
jection, ‘ But since they invite the fore-offerings
last of all (at the two libations of butter) why do
they offer prayer to them first of all ? ’ — Because
they established them last of all in the sacrifice^;
and because they said, ‘ we will offer prayer to you
first : ’ for that reason they invite them last, and offer
prayer to them first.

10. By the fourth fore-ofiferjng the gods, assuredly,
obtained the sacrifice, and by the fifth they firmly
established it ; and by what part of the sacrifice
after that remained unaccomplished they gained the
world of heaven.

11. In going to heaven they were afraid of an
attack from the Asuras and Rakshas. They placed
Agni at their head, as the Rakshas-killer, the re-
peller of the Rakshas; they placed Agni in their
midst, as the Rakshas-killer, the repeller of the
Rakshas ; they placed Agni in their rear, as the
Rakshas-killer, the repeller of the Rakshas.

^ In the devatSnSm ivahanam or invitation of the deities,
the last formula, addressed to the butter-drinking deities, is sup-
posed to refer to the fore- and after-offerings. Cf. I, 4, 2, 16-17.
I See I, 5v3, 23 -

SATAPATHA-BRA HMAiVA.

158

12. And if the Asuras and Rakshas wished to
attack them in front, Agni repelled them, as the
Rakshas-killer, the repeller of the Rakshas ; if they
wished to attack in the centre, Agni repelled them,
as the Rakshas-killer, the repeller of the Rakshas ;
and if they wished to attack in the rear, Agni re-
pelled them, as the Rakshas-killer, the repeller of
the Rakshas : being tlius guarded on all sides by
Agnis, they reached the world of heaven.

13. And in the same way this one now obtains
the sacrifice by means of the fourth fore-offering,
and by means of the fifth he establishes it; and
by what part of the sacrifice after that remains un-
accomplished, he gains the world of heaven.

14. Now when he pronounces the offering-prayer
over Agni’s butter-portion, he thereby places Agni
in front, as the Rakshas-killer, the repeller of the
Rakshas ; and when Agni’s sacrificial cake is (offered),
he thereby places Agni in the midst, as the Rakshas-
killer, the repeller of the Rakshas ; and when he
pronounces the offering-prayer to Agni Svish/a-
krzt (the maker of good offering), he thereby places
Agni in the rear, as the Rakshas-killer, the repeller
of the Rakshas.

15. And if the Asuras and Rakshas try to attack
him (the sacrificer) in front, Agni repels them, as
the Rakshas-killer, the Repeller of the Rakshas : if
they try to attack him in the centre, Agni repels
them, as the Rakshas-killer, the repeller of the Ra-
kshas; and if they try to attack him from behind,
Agni repels them, as the Rakshas-killer, the repeller
of the Rakshas : being thus guarded on every side
by Agnis, he gains the world of heaven.

16. And if any one were to imprecate evil on him

I KANDA, 6 ADHYAYA, I BR^HMAiVA, 20. 1 59

previously to (or, in the fore-part of) the (chief) sacri-
fice, let him be thus spoken to, ‘ Thou shalt suffer
some disease of the face ! thou shalt become either
blind or deaf! for these, in truth, are diseases of
the face ; and thus it would indeed fare with him.

1 7. If any one were to imprecate evil on him
in the middle of the sacrifice, let him be thus spoken
to, ‘ Thou shalt be without offspring, without cattle 1 ’
for offspring and cattle, indeed, constitute the centre
(i.e. the substantial possession of man) : and thus it
would indeed fare with him.

1 8. If any one were to imprecate evil on him
after the completion of the (chief) sacrifice, let him
be thus spoken to, ‘Unstable and poor, thou shalt
swiftly go to yonder world!’ for thus it would
indeed fare with him. One should not therefore
utter imprecations : for whosoever thus understands
this has the advantage.

19. He who gains by means of the fore-offerings,
assuredly, gains the yearh But he alone gains it
who knows its doors ; for what were he to do with
a house who cannot find his way inside ? Even as
those (fore-offerings) are (the doors) of this (sacrifice),
so is the spring a door, and so is the winter a door,
of that (year). This same year he enters, as the world
of heaven ; for, assuredly, the year is all, and the All
(universe) is imperishable: his thereby becomes
imperishable merit, the imperishable world.

The Two Butter-portions (Acyabhaga) to Agni and Soma.

20. Here now some say, ‘To what deity belong
the butter-portions ? ’ Let him reply, ‘ To Pra^ipati ; ’

‘ Seel, 5, 3, 3.

i6o

iSATAPATHA-BRAHMAiVA.

for, assuredly, Pra^pati is undefined^ (mysterious);
and undefined are the butter-portions, because
they have the sacrificer for their deity ; for the
sacrificer is Pra^lipati at his own sacrifice, since
it is by his order that the priests spread and
produce it.

21. Having basted the havis with butter and
made two cuttings from it, he pours some of the
butter thereon : thus the oblation is offered combined
with butter, and thereby indeed it is offered combined
with the sacrificer ; and for one who knows this, —
whether he has a sacrifice performed for him while
iie is far away, or while he is near, — the sacrifice
s performed in the same way as it would be per-
formed if he were near; and he who knows this,
;ven though he do much evil, is not shut out from
;he sacrifice.

Second BrAhmawa.

I. Verily, by means of the sacrifice the gods made
hat conquest (of the world of heaven). When they
lad conquered, they said, ‘ How may this (celestial
egion) be made unattainable by men ? ’ They then
ipped the sap of the sacrifice, as bees would suck out
oney ; and having drained the sacrifice and effaced
he traces of it with the (sacrificial) post ^ they

* Because he (? as lord of creatures) represents all the deities,
id one. cannot say ‘he is such or such a one,’ Sdyawa. Cf. also

I, I, 12.

* Yhpena yopiyitvi, literally ‘ having made it levd by means
’ the yhpa,’=yhpenS. 4 iMdya, ‘having covered it over with the
ip a,’ Siyawa (cf. also on Rig-veda I, 104, 4). For other ver-
ms of the same myth, cf. Ait. Br. II, i [‘ they debarred them
yopayan, viz. the men and i?fshis from the sacrificial know-
vlge) by means of the yfipa,’ Hang]; Taitt. S. VI, 3, 4, 7;

I kKnda, 6 adhyAva, 2 brahmawa, 4. 16 1

concealed themselves : and because they effaced
(a yo pay an, viz. the sacrifice) with it, therefore it is
called yhpa (sacrificial post). Now this was heard
by the ./?fshis :

2. ‘Verily, by means of the sacrifice the gods
gained this conquest. When they had conquered,
they said, “ How may this (celestial region) be
made unattainable by men ? ” They then sipped
the sap of the sacrifice, as bees would suck out
honey ; and having drained the sacrifice and effaced
the traces of it with the (sacrificial) post, they con-
cealed themselves.' They (the i?fshis) thereupon
set about searching for it.

3. They went on praising and toiling; for by
(religious) toil, the gods indeed gained what they
wished to gain, and (so did) the i?fshis. Now
whether it be that the gods caused it (the sacrifice)
to attract (or, peep forth to) them, or whether they
took to it of their own accord, they said, ‘ Come,
let us go to the place whence the gods obtained
possession of the world of heaven!’ They went about
saying (to one another), ‘ What attracts ? What at-
tracts^?’ and came upon the sacrificial cake which had
become a tortoise and was creeping about. Then
they all thought, ‘This surely must be the sacrifice!’

4. They said, ‘ Stand still for the Alvins ! stand
still for Sarasvati ! stand still for Indra!’ still it

5, 3, I. The legend is intended to supply, by means of a fanciful
etymology, a symbolical meaning for the yfipa or sacrificial post
to which the victim is tied.

' Kim prarQy 4 ate=‘what thinkestthon?’ Saya«a. The primary
meaning of pra-ru^ is ‘to shine forth.’ Here it has apparently
to be taken in the double sense of ‘‘to peep forth, to appear,’ and
‘ to please.’ The German ‘einleuchten’ (St. Petersburg Dictionary)
approaches more nearly to the original.

[12] M

i6z

S'ATAPATHA-BRA HMAiVA.

crept on ‘ Stand still for Agni !’ at this it stopped.
Having then enveloped it in fire (Agni), knowing,
as they did, that it had stopped for Agni, they offered
it up entirely, for it was an oblation to the gods.
Then the sacrifice pleased them ^ ; they produced
it, they spread it. And this same sacrifice is taught
by the former to the later; the father , (teaches it)
to his son when he is a student (brahmaiarin).

5. Now that (cake), which caused the sacrifice to
attract (or, appear to) them, first (pur as) bestowed
(dij-) it upon them: hence it is (called) purodA^a,
for purortfA.ya, doubtless, is the same as purodi^a®.
This same cake on eight potsherds for Agni is in-
dispensable on both occasions (at the new- and full-
moon ceremonies).

6. That (cake for Agni) does not constitute the
(special) sacrificial food (havis) either at the full-
moon, or at the new-moon, sacrifice ; since the one
for Agni and Soma constitutes the havis at the
full-moon, and the Sinniyya® at the new-moon
sacrifice. That one (for Agni) constitutes rather the
regular (or, corresponding) sacrifice on both occa-
sions, and because of its fearing lest it should become
detached from the sacrifice, it is offered up at the
beginning of both the full-moon and the new-moon
sacrifice : this is the reason why it is offered at this
particular time.

* Or ‘appeared to them, shone forth to them, prdro^ata; see
preceding note.

* In the compound puro^^isa or puroffdj the original dental
d has been changed to the lingual d, apparently through the
influence of the preceding r.

* See I, 6, 4, 9. One would expect the Sdnndyya (to Indra) or
the cake to Indra-Agni. The full-moon olfering is sacred to Agni-
Soma: and the new-moon olfering to Indra-Agni; see I, 8, 3, r seq.

I kInda, 6 ADHyAYA, 2 BRAHMAiVA, 12. 1 63

7. And if 'any one (householder) were to resort
to him (the Adhvaryu) and say, ‘Perform an ishz?i for
me!’ let hini perform it. Whatever desire thei?fshis
entertained when they performed that sacrifice, that
desire of theirs was accomplished ; and accordingly
whatever desire he (the sacrificer) entertains in
having this sacrifice performed, that desire of his is
accomplished. For whatever deity sacrificial food
is taken, to that deity they offer it up in the fire
(Agni) ; — and if he is' about to offer it up in the
fire, why should he announce it to another deity .?
To Agni alone therefore (it is announced).

8. Agni (the fire), assuredly,- represents all the
deities, since it is in the fire that they make offering
to all deities : to Agiii alone therefore (he should
announce it), since he thereby has recourse to all the
deities.

9. Agni, assuredly, is the safest^ among the gods:
let him then have recourse to him whom he con-
siders the safest among the gods, and therefore
(announce the sacrifice) to Agni.

10. Agni, assuredly, is the most tender-hearted
of gods: let him then have recourse to him whom
he considers the most tender-hearted of gods, and
therefore (announce the sacrifice) to Agni.

1 1. Agni, assuredly, is the nearest of the gods : let
him then have recourse to him whom he considers
as the nearest of those to be approached, and there-
fore (let him announce the sacrifice) to Agni.

12. If (beside the full-moon sacrifice) he perform
an ish/i (with a view to the accomplishment of some

^ Addhdtatnlm, adv., literally ‘most surely;’ according to Siya«a
=atifayena pratyakshaphaladara, ‘pre-eminently a giver of percep-
tible benefits.’

M 2

1,64

satapatha-brAhmajva.

special desire) \ let him recite seventeen kindling
verses ; (and in that case) he utters the offering-
prayer (yi^yi) in a low voice, for this is the cha-
racteristic form of an ish/i ; the yifyi and the
anuviky^L should contain the word ‘head^;’ the two
butter-portions should be offered to the Vrftra-slayer
(Indra) ; and the two sawyA^y^s® should be in the
viri^ metre.

Third Brahmajva.

1. Tvash/rf had a three-headed, six-eyed son.
He had three mouths ; and because he was thus
shaped, his name was Vi^vardpa (‘All-shape’).

2. One of his mouths was Soma-drinking, one
spirit-drinking, and one for other kinds of food.
Indra hated him and cut off those heads of his.

3. Now from the one which was Soma-drinking,
a hazel-cock (francoline partridge) sprang forth ;
whence the latter is of brownish colour, for king
Soma is brown.

4. From the ohe which was spirit-drinking, further,
a sparrow sprang; whence the latter talks as if
stammering, for he who has drunk spirits, talks as if
he stammered.

5. Then from the one which served for other
kinds of food, a partridge sprang ; whence the latter

* See I, 3, 5, 10.

“ For these verses, the first of which begins ‘ Agni is the head of
the sky,’ see S. Xin, 14 and 15.

’ That is, the yS^yfi (offering-prayer) and puro’nuvikyfi
(invitatory prayer) at the Svish/akrft, or oblation to Agni, as
the maker of good offering, at the end of the chief oblations. The
two virig formulas are Rig-veda VII, 1, 3 (V&g. XVII, 76 ; Taitt.
S. IV, 6, 5, 4) preddho agne didihi, and Rig-veda VII, i, 18
(Taitt. S. IV, 3, 13, 6) imo agne. Cf. Ait. Br. I, 5.

I KkNDA, 6 ADHYAYA, 3 BRAHMAiVA, 8 . 1 65

is much variegated in colour ; on its wings, namely,
butter-drops, as it were, have dropped in one place
and honey- (or mead-) drops in another, for such-
like, as it were, was the food which he consumed
with that (mouth).

6. Tvash/rf was furious; ‘Has he indeed slain my
son?’ he exclaimed. He brought Soma-juice from
which Indra was excluded; and just as the Soma-
juice on being produced had Indra excluded from it
(apendra), so it remained (when it was offered up).

7. Indra thought with himself, ‘ They are now
excluding me from Soma!’ and though uninvited, he
consumed what pure (Soma) there w^as in the tub,
even as the stronger (consumes) that of a weaker.
That (Soma) however, injured him ; it flowed in
all directions from (the openings of) his vital airs ;
from his njoiith alone it did not flow, but from all
the other (openings of the) vital airs it flowed;
hence (was instituted) at that time the ish/i, called
Sautrima«t; on the occasion of that (ceremony)
it is explained how the gods healed himk

8. Tvash^rf was furious, and exclaimed, ‘ Has he
indeed consumed my Soma uninvited?’ However,
he himself desecrated the sacrifice, for what pure
(Soma) there was left in the tub he let flow (into
the fire), saying, ‘ Grow thou, having Indra for
thy foe^r The moment it reached the fire, it

^ See V, 5, 4, 2 seq., where the whole legend is repeated; and
Taitt. S. II, 4, 12, I. One of the oojects of the SautrSmawi is the
expiation of an immoderate consumption of Soma by a priest.

“ According to Taitt. S. II, 4, 12, i.also the fault committed by
Tvash/rr’ consisted in his faulty accentuation of the compound
indraratru in the formula. What he intended to say was that
Agni, on drinking the Soma, should grow strong so as to be ‘the
foe (slayer) of Indra,’ and the compound should therefore have
been accented on the second member, viz. indraratru (the foe of

1 66 ifATAPATHA-BRAHMAiVA.

developed (into human, shape), or, as some say, it
so developed whilst on its way (to the fire). It be-
came possessed of ^ Agni and Soma, of all sciences,
all glory, all nourishment, all prosperity.

9. And since it so developed whilst rolling onwards
(vrft), it became Vrztra.; and since he sprang forth
footless, therefore he was a serpent. Danu and
Daniyh received him like mother and father^,
whence they call him Dinava.

10. And because he (Tvash^rz} said, ‘ Grow thou,
having Indra for thy foe ! ’ therefore Indra slew him
(Vrztra). Had he said, ‘ Grow thou, the foe (slayer)
of Indral’ he (VrAra) would certainly have forthwith
slain Indra.

1 1. And because he (Tvash/rz) said, ‘ Grow thou!’
therefore he (VrAra) grew an arrow's range sideways
and an arrow’s range forward : he forced back both
the western ocean and the eastern one ; and in pro-
portion as he extended did he devour the food.

12. In the fore-noon the gods offered him food, at
mid-day the men, and in the after-noon the Fathers.

13. Now while Indra was thus moving on (in
pursuit of Vrzitra), he addressed Agni and Soma,
‘Ye belong to file and I belong to you! That one
is nothing to you: why then do ye support that
Dasyu against me ? Come over to me ! ’

Indra); but by accenting it on the first member, indra^atru, he
made it ‘having Indra for his foe (slayer).’ According to the
version of the Taitt. S., Agni, the fire, on the Soma being poured
into it, rose up (spirted) as if to execute Tvash/r/’s wish; but
immediately relapsed into its former state of inertness on hearing
the mis-pronounced word.

3 A-bhisambabhfiva, ‘he grew by consuming,’ &c. SSya»a.

“ The Kfi«va text has, ‘Danu and Dfi navi received him as
mother and father.’

I KANDA, 6 ADHYAvA, 3 BRAHMAiiTA, IJ. 167

14. They replied, ‘What is to be our reward in
that case ? ’ He offered them that Agni-Soma cake
on eleven potsherds : .this is the reason why there
is a cake on eleven potsherds for Agni and Soma.

15. They went over to him, and after them went
forth ^ all the gods, all the sciences, all glory, all
nourishment, all prosperity: thus by offering that
(cake to Agni and Soma) Indra became what Indra
now is. Such then is the significance of the full-
moon offering ; and he who, knowing this, performs
the full-moon offering in this wise, attains to the
same state of prosperity, becomes thus endowed with
glory, becomes such a consumer of food (as V^'ftra).

16. Now Vrftra, on being struck, lay contracted
like a leather bottle drained of its contents, like a
skin bag with the barley-meal shaken out. Indra
rushed at him, meaning to slay him.

17. He said, ‘Do not hurl (thy thunderbolt) at
me ! thou art now what I (was before). Only cut
me in twain ; but do not let me be annihilated ! ’
He (Indra) said, ‘Thou shalt be my food!’ He
replied, ‘So be It!’ He accordingly cut him in twain;
and from that (part) of his which was of the Soma
nature^, he made the moon, and that which was
demoniacal (asurya) he made enter these creatures
as their belly; hence people say®: ‘Yritra. was
then a consumer of food, and Vrftra is so now.’
For even now, whenever that one (the moon) waxes
fuller, it fills itself out of this world*; and when-

‘ Pireyuh, ‘ the gods &c. that were in Vrztra’s mouth went out,’
SSya«a ; see preceding page, note I.

® ‘ Yat saumyam nyaktam dsa ’ [‘yat saumyo nyahga tsa,’
Kiwva rec.], ‘what was imbued with Soma,’ ‘what had Soma
inherent in it.’ Cf. ‘yat somasya nyaktam ^sa,’ I, 7, 1,1.

® ‘ People say so when anybody eats much food.’ SkyajiA.

See I, 6, 4: 15-

1 68 SATAPATHA-BRAHMAiVA.

ever these creatures crave for food, they pay tribute
to this VWtra, the belly. Whosoever knows that
Vrrtra as a consumer of food, becomes himself a
consumer of food.

1 8. Those deities then said', / Ye, Agni and Soma,
whom we have followed hither, take the best part
(of the sacrificial food) : do let us share along with
you in what ye have ! ’

rg. They both said, ‘What (share) shall then be
ours?’ They replied, ‘For whatever deity they
shall take out sacrificial food, they shall in the
first place offer to you some clarified butter ! ’
Whenever, therefore, they take out sacrificial food
for any deity, they in the first place offer two butter-
portions to Agni and Soma. This does not take
place at the Soma-sacrifice, nor at the animal offering;
for they said, ‘for whatever deity they take out . . .

20 . Agni then said, ‘In me they shall sacrifice
for all of you, and thus I give you a share in me!’
For this reason they sacrifice in Agni (the fife) to
all the gods; add for this r^son they say that Agni
is all the deities,

21. Soma them said, ‘Me they shall offer up to
all of you, and thus I give you a share in me ! ’ For
this reason they offer up Soma to all the gods ; and
hence they say that Soma is all the deities.

22. And further, since all the gods were abiding
in Indra, for that reason they say that Indra is
all the deities, that the gods have Indra for their
chief (jreshMa). Thus the gods came in a three-

VThe nirvapanam, or taking out (literally throwing out) of
(handiuls of) havis from the receptacle and putting it into flie
winnowing basket (or other vessels), does not apply to these two
kinds of sacrifices. Cfl I, i, 2, 5 seq.

fold way to consist of one deity; and he who
knows this becomes individually the chief of his
own (people).

23. Twofold, verily, is this, there is no third: to
wit, the moist and the dry; and what is dry, that
relates to Agni ; and what is moist, that relates to
Soma. But (it may be objected) if this is twofold
only, why then this manifold performance : — the two
butter-portions for Agni and Soma, the low-voiced
offering to Agni aild Soma, and the rice-cake for
Agni and Soma, — ^when by means of any one of
these he obtains all, why then this manifold per-
formance ? [The answer to this objection is that]
so manifold is the power, the generative force of
Agni and Soma.

24. The sun, indeed, relates to Agni, and the
moon to Soma ; the day relates to Agni, and the
night to Soma; the waxing half-moon relates to Agni,
and the waning one to Soma.

25. ‘By means of the two butter-portions he
obtains the sun and the moon ; by means of the low-
voiced offering he obtains the day and the night;
and by means of the rice-cake he obtains the two
half-moons,’ thus say some.

26. Asuri, on the other hand, said: ‘By means
of the two butter-portions he gains any two (of those
objects ; by means of the low- voiced offering he
obtains any (other) two ; and by means of the rice-
cake he obtains any (other) two : “ all has been
obtained, all has been conquered by me ! with that
All I will slay Vrztra.; with the All I will slay the

^ 'Yatame va yatame va dve apnoti/ Saya^^a supplies vastjinf,

^ objects/ The Kawva recension, on the other hand, reads, ‘Yatame
va yatame va dve devate apnoti/

S’ATAPATHA'-BRAHMAATA.

170

spiteful enemy!” thus he thinksi, and for that reason
there Is this manifold performance.’

27, On this point it has also been remarked:
‘ Why this sameness (of performance) ? By what
is introduced between the' butter(-olfering-) to Agni
and Soma and the rice-cake to Agni and Soma, a
repetition of performance ;{is committed) Same-
ness (of performance), nevertheless, is avoided in
this way : the one (viz. the low-voiced offering) con-
sists of butter, and the other of a rice-cake, hence
the one is different from the other. Moreover, after
reciting a i?fk-verse as anuvdkyi, he pronounces
the yi^yd with the word ‘ pleased ’ (in the case of
the butter-portions to Agni and Soma)'; and after
reciting a i?zk-verse as anuv§kya, he pronounces
the yig'yi in the form of a i?/k-verse (in the case
of the low-voiced offering to Agni and Soma), hence
the one is (again) different from the other Same-
ness of performance is also avoided in this way : in
a low voice (he utters the formulas when) he offers
of the butter, and with a loud voice of the cake ;
and what is (uttered) in a low voice, that is the
manner of Prag'ipati : hence he recites for that (low-

^ See p. 80, note 2. The objection here raised is, that the low-
voiced offering, which is intermediate between the two above-men-
Agni-Soma, is made to the same two deities.

When the two butter-portions to Agni^and Soma are offered,
the Hotn recites the verses Rig-veda VI, 'r6, 34 (V§^. S. 33, o).
and Rig-veda I, 95, 5 (V$^. s. 19, 42) respectively, as anuvakyas,
or invitatory prayers, each of which is followed by the yS^y^ (offer-
ing-formula) ; ‘ We who pronounce the offering-prayer to Agni (or
Soma respectively), -may Agni (Soma) pleased (^ushS«a/5)
accept of the butter-oblation! Vausha/1’ At the low- voiced offer-
mg (upaMjuy^^a) to Agni-Soma, on the other hand, he first
utters (m a low voice) as anuvtkyS the verse Rig-veda I, 93, 2,
and thereupon as ySgyd Rig-veda I, 93, 6.

I KAiVBA, 6 ADHYivA, 3 BRAHMAiVA, 30. 171

voiced offering) an ‘anush/ubh-verse as the invita-
tory formula (anuvdkya), for the anush/ubh repre-
sents speech, and Pra^pati also is speech.

28. By means of that low- voiced offering the
gods stealing near slew, with that thunderbolt, the
vasha/-call, whichever they wished of the Asuras;.
and so does this one, after stealing near by means
of that low- voiced offering, slay with that tliunder-
bolt, the vashaif-call, the wicked, spiteful enemy h
This is why he performs the low-voiced offering.

29. Having recited (at the butter-portions) a Rik-

verse as the anuvakyd, he recites the with

the word ‘ pleased f in consequence of this, creatures
are brought forth here with teeth on one side (in one
jaw) ; for the Rik. means bone and the tooth also is
bone, so that he thereby produces bone on one side.

30. Having recited (at the low-voiced offering) a
i?/k-verse as the anuvikyi, he recites a:S the ykgy^
a (second) i?fk- verse: in consequence of this, creatures
with teeth on both sides are brought forth here ; for
the Rik means bone and the tooth also is bone, so
that he thereby produces bone on both sides. These
creatures, indeed, are of two kinds, viz. such as have
teeth on one side only, and such as have teeth on
both sides ^ ; and verily he who sacrifices, knowing

^ The two prayers of the low-voiced offering are muttered in a
low voice; but the ‘Vausha/T at the end of the offering-prayer (as
the ‘ OmT at the end of the invitatory prayer) is uttered aloud.
Hence the above symbolical explanation.

* The same distinction is made in Rig-veda X, 90, lo^ where it
is stated that from the Purusha sprang the horse and what other
animals with two rows of teeth (viz. the ass and mule, according to
Sayawa) on the one hand, and cows, goats, and sheep on the
other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with
man as belonging to the former class of living beings. Gf also
Taitt V, r, 2, 6; Ath.-veda V, 19, 2; 31, 3; Weber, Ind. Stud. X, 58.

1 72 i-ATAPATHA-BR^HMAiVA.

thus the generative power of Agni and Soma,
becomes rich in offspring and cattle.

31. When he (the sacrificer) is about to enter upon
the fast of the full-moon cpremony, he may not be
entirely sated. He therefore now compresses (that,
part of) his belly which relates -to the Asuras ; and
next morning, by means of the oblations, that which
relates to the gods. Now the practice regarding the
full-moon ceremony is as follows :

32. One may (enter on the) fast at the very time
(of full moon), thinking, ‘ Now I will slay Vmra,
now I will slay the spiteful enemy ! ’

33. One may also fast only on the following day.
Now he who (enters on the) fast at the very time (of
full moon), gets, as it were, into collision^ (with .some
one) ; and when two come into collision with one
another, it is indeed doubtful which of the two will
get the better of the other. He, on the other hand,
who prefers to fast on the second day (only), is as one
who crushes from behind a retreating (enemy) before
he is able to resist the attack : striking in one direc-
tion in fact, is he who thus keeps the fast on the
second day only.

34. Let him therefore enter on the fast at the very
time (of full moon). He who keeps the fast on the
following day only is as one who finally crushes one
struck down by some one else; he only does what
has been done before by some one else, he only

* Sam-kramate, literally 'comes together with, meets (some-
body).’ This symbolical explanation was probably suggested by the
circumstance that the full moon marks the junction (sandhi) of
the two pakshas or half months; whereas the new moon (ami-
vasyi, ‘dwelling together') marks the point of least distance
between sun and moon.

“ Anyatoghatin, ? thus S t. Petersburg Dictionary.

I kXnda, 6 adhyAya, 3 brAhmaj^a, 38. 173

follows another’s lead; let him therefore enter on
the fast at the very time (of full moon).

35. After Pra^Spati had cheated the living beings,
his joints (parvan) were relaxed. Now Pra^pati,
doubtless, is the year, and his joints are the two
junctions of day and night (i. e. the twilights), the
full moon and new moon, and the beginnings of
the seasons.

36. He was unable to rise with his relaxed joints ;
and the gods healed him by means of these havis-
olferings : by means of the Agnihotra they healed
that joint (which consists of) the two junctions of
day and night, joined that together; by means of
the full-moon and the new-moon sacrifice they
healed that joint (which consists of) the full and
new moon, joined that together ; and by means of
the (three) ATiturmAsyas (seasonal offerings) they
healed that joint (which consists of) the beginnings
of the seasons, joined that together.

37. With his joints thus repaired he betook him-
self to this food, — to the food which is here (offered)
to Pra^Apati ; and he who, knowing this, enters upon
the fast at the very time (of full moon), heals Pra-
^pati’s joint at the proper time^ and Pr^pati
favours him. Thus he who, knowing this, enters
upon the fast at the very time (of full moon) be-
comes a consumer of food : let him therefore enter
on the fast at the very time (of full moon).

38. These two butter-portions (to Agni and Soma),
truly, are the eyes of the sacrifice ; he, therefore,
offers them in front (of, or before, the havis), for
these eyes are in the front (of the head). Hence he
thereby places the eyes in the front ; and for this
reason these eyes are in the front (of the head).

174

MTAPATHA-BRAHMAiVA.

39. Some people offer Agni’s butter-portion in
the north-eastern part (of the fire), and Soma’s
butter-portion in the south-eastern part, thinking,
‘ Thereby we place the eyes in the front (of the
head).’ This, however, is rather unintelligible; for
the several dishes of sacrificial food (havis) repre-
sent the body of the sacrifice; when therefore he
offers in front of (or before) the havis, he thereby
places the eyes in the front Let him rather make
the offerings (in that part of the fire) where he
thinks the fiercest blaze is ; for only by being
offered in blazing (fire) are oblations successful^.

40. Having recited (at the butter-portions) a i?fk-

verse as anuvikycl (invitatory formula)^ he recites
by way of (offering-prayer) the (formula con-

taining the word) ‘ pleased ; ’ thereby these boneless
eyes are set in what is bone. If, on the other
hand, after reciting a 7 ?fk-verse as anuvSkyS., he

Kdty. Ill, 3, 20-22 admits either mode of offering the butter-
portions. These oblations are effected in the following way : — The
Adhvaryu, having called on the Hotr/ to recite the anuvakyfi, takes
with the dipping-spoon (sruva) butter from the dhruv 4 and puts it
into the jguhff ; he then draws some with the sruva from the butter-
pot and replenishes the dhruvS with it [according to the KSwvas,
with the text ' May the dhruvi fatten with the havis-butter, sacrifice
after sacrifice, for those who go to the gods, — the udder of Sfiryi
■ in the lap of Aditi : may the earth flow abundantly at this sacrifice ! ’ ].
The same process is then repeated three (additional) tiuies (with a
6'amadagni four times); hence the offering is said to consist of four
(or five) cuttings. The Hot?-? then recites the anuvikyS (see note
on I, 6, 3, 27), which is followed by the Adhvaryu’s call ‘ om
frivaya’ and the Agnidhra’s response ‘ astu rrausha/.’ Thereupon
the Hot?-?; having been called upon by the Adhvaryu to give the ,
offering-prayer to Agni (or Soma), recites the respective y%yfi, at
the concluding vausha/ of which the oblation is poured into the
fire, (whilst the sacrificer utters the usual dedicatory formula, ‘ This
for Agni (Soma), not for me ! ’)

I KANDA, 6 ADHyIyA, 4 BRAHMAiYA, 2.

175

were to use a i? 7 k-verse as the y^^ya, he would
make it bone instead of eye.

41. Those two (qualities), truly, are related to the
natures of Agni and Soma ; that which is white is
related to Agni, and that which is black is related
to Soma. If, however (it were asserted), on the
contrary, that what is black is related to Agni, and
what is white is related to Soma, — [the answer would
be : — what sees is of the nature of Agni, for dry, as
it were, are the eyes of one who looks, and that
which is dry relates to Agni ; — and what sleeps is of
the nature of Soma, for moist, as it were, are the
eyes of one who is asleep, and moist also is Soma.
And, verily, he who thus knows those two butter-
portions to be eyes, remains endowed with eye-sight
till old age in this world, and starts in yonder world
possessed of eye-sight.

Fourth BrAhmaa-a.

Special Preliminary Rites of the New-moon Sacrifice.

1. When Indra had hurled the thunderbolt at
Vrftra, thinking himself to be the weaker, and
fearing lest he had not brought him down, he con-
cealed himself and went to the farthest distances \
Now the gods knew that Vrftra had been slain and
that Indra had concealed himself.

2. Agni of the deities, Hira^yasthpa^ of the
Wfshis, and the Brfhati of the metres, set about
searching for him. Agni discovered him and stayed

^ Para .4 paravataA, literally ‘to the most distant distances,’

‘ zu den fernsten Femen.’

• Hirawyastupa, of the family of the Ahgiras, is the reputed
author (or seer) of the hymns Rig-veda I, 31-35 ; IX, 4 ; 69. Of
these, I, 32 and 33, which celebrate the exploits of Indra, seem to
have been especially prized.

176

SATAPATHA-BRAHMAJirA.

with him (as a guest) that (day and) night He
(Indra), namely, is the Vasu^ of the gods, for he
is their hero.

3. The gods said, ‘ Our Vasu, who has gone to
live away from us, is this day dwelling together
(ami vas, viz. with Agni ®);’ and as one would cook
a dish of rice or a goat in common for two relatives
or friends who have come to stay with him,^ — ^for
such-like is human (fare), as the sacrificial food
(havis) is that of the gods, — in like manner they
offered to those two together that sacrificial food,
the rice-cake on twelve potsherds for Indra and Agni.
This is the reason why there is a rice-cake on twelve
potsherds for Indra and Agni.

4. Indra said, ‘ When I had hurled the thunder-
bolt at Vrftra, I was terrified, and (in consequence
of this fright) I am much emaciated. This (cake)
does not satiate me : prepare for me what will satiate
me ! ’ The gods replied, ‘ So be it ! ’

5. The gods said, ‘ Nothing but Soma will satiate
him : let us prepare Soma for him ! ’ They prepared
Soma for him. Now this king Soma, the food of
the gods, is no other than the moon**. When he

^ That is, as would seem, the benefactor, or the treasure (dhana-
rilpa, Sdya/2a) of the gods. Indra is the chief of the Vasus. Indra
being so beneficent and important a personage, it was, according
to S^yai^a, worth Agni's while to stay with him. Possibly also
a play on the word Vasu, and vas, ‘to dwell/ is intended here.

* Thus Saya«a ; but it probably means, ‘ he is staying at a home,
or at home (amd) to-day/

* The identification of the Soma (plant and juice) with the
moon already occurs in some of the hymns of the Rig-veda, all of
which, however, probably belong to the later ones. According to
the St. Petersburg Dictionary, the identification was probably sug-
gested by the circumstance that indu, ‘ drop, spark/ applies both
to the Soma and the moon. Rig-veda X, 85, 3 says that ‘ of that
Soma which the priests know, no one ever eats.'

I THkNDA, 6 ADHYAya, 4 BRAHMAiVA, 8.

177

(the moon, masc.) is not seen that night either in
the east or in the west, then he visits this world ;
and here he enters into the waters (f.) and plants
(f.). He is indeed a treasure for the gods, he is
their food. And since during that night he here
dwells together ^ (ami vas), therefore that (night
of new moon) is called amivisyi (the dwelling
together, or at home).

6, They prepared it ^ (Soma for Indra), after
having it collected, part by part, by the cows : in
eating plants (they collected it) from the plants, and
in drinking water (they collected it) from the waters.
Having prepared and coagulated it, and made it
strong (pungent), they gave it to him \

7, He said, ‘This does indeed satiate me, but it
does not agree with me*: devise some means by
which it may agree with me!’ They made it agree
with him by means of boiled (milk).

8, Now although this (mixture of sweet and sour
milk) is, indeed, one and the same substance — it
being milk (payas) and belonging to Indra — they,

‘ Viz. with the waters and plants (or, he stays at home).

“ It should be borne in mind that Soma is masculine in Sanskrit.

* In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied
directly to the SSnnayya. In consequence of the struggle with
Vrt’tra, Indra lost his energy, which fell to the earth and produced
plants and shrubs. He thereupon complained to Pra^pati, who
bade the cattle collect (sam-ni) it again by browsing the plants and
shrubs. It was then milked out from them, and as the milk did not
agree with Indra, it was boiled, and as it still did not satisfy Indra,
it was mixed with sour milk.

* Na mayi jrayate, literally ‘ it does not stay in me ’=na tish/> 4 ati,
na sitmyam bha^gate, S^ya«a. The author here (as in I, 8, i, 17)
connects, or confounds, the verb rri with jrt, ‘to cook, make
done,' — hence, ‘it does not boil in me;’ the milk being warm, or,
as it were, boiled, when it comes from the cow, see 11, 2, 4, 15.
Hence also boiled milk is mixed with the Soma.

[12]

N

178 SATAPATHA-BRlKMAiVA,

nevertheless, declare it to be (two) different (sub-
stances). Since he said ‘ it satiates (dhl) me,’ there-
fore it is sour milk (dadhi) ; and since they made
it agree (^ri) with him with boiled milk (or, by
boiling), therefore it is (fresh) boiled milk {sritsi) h
9. In the same way as the Soma stalk becomes
strong ^ (by being touched or sprinkled with water),
so he (Indra) became strong (by the Soma being
mixed with boiled milk) and overcame that evil,, the
jaundice®. Such is likewise the significance of the
new-moon ceremony (and the Sinndyya, or libation
of sweet and sour milk offered to Indra thereat) ;
and verily he who, knowing this, mixes (sweet and
sour milk at the new-moon sacrifice) in like manner
increases in offspring and cattle, and overcomes
evil : let him therefore mix together (sweet and
sour milk)

^ The author here endeavours to establish some connection
between the Sanniyya (or offering of sweet and sour milk to
Indra, which tnay take the place of the second sacrificial cake
offered, at the new-moon sacrifice, to Indra and Agni) and the
Soma libations. S^ya^za refers to the passage Taitt. Br. I, 4, 7,
6-7, where it is stat^ that for the morning libation the Soma is to
be mixed with boile,^ milk, for the mid-day libation with sour milk,
and for the third (or evening) libation with sour milk that is partly
changed into butter (nitamij’ra).

® Apy^yeta. On the strengthening or incr, easing (ipyfiy an am)
of the Soma-plant by sprinkling it with water before the juice is
extracted, see III, 4, 3, 12 seq. Siya/^a seems to take the passage
thus: /In the same way as the Soma would make strong (? or
become strong), so also the s^nndyyam destroys that evil, the
jaundice, in those who drink it.'

® By the admixture of milk the Soma-juice loses its brownish
colour, and is therefore apparently considered to produce the same
effect in those who drink the mixture.

^ The preparation of the sdnnSyya, as it is now practised by
priests in Western India, is thus described by Haug (Ait. Br. If, p.

I KAiVjDA, 6 ADHYAyA, 4 BRAHMAA^A, II. I 79

10. In reference to this point they say, ^One
who has not performed the Soma-sacrifice h must
not offer the Sinniyya; for, indeed, the Sanniyya
is (of the same significance as) a Soma libation, and
the latter is not permitted to one who is not a Soma-
sacrificer : hence he who has not performed the
Soma-sacrifice, must not offer the Sdnniyya.'

11. He may nevertheless offer the Sinniyya;
for have we not heard within this place ^ that he
(Indra) said, ‘ Do ye now offer Soma to me, and then
ye will prepare for me that invigorating draught
(dpydyana, viz. the Sdnniyya) ! ' ‘ This does not
satiate me, prepare for me what will satiate me!'
That invigorating draught they indeed prepared for

443) : 'The Adhvaryu takes the milk from three cows called Gahg^,
Yamun^, and Saras vatt, on the morning and evening, and gives
it to the Agntdhra. Half the milk is first drawn from the udder of
each of the three cows under the recital of mantras ; then the same
is done silently. The milk is taken from these cows on the evening
of the new-moon day, and on the morning of the following day,
the so-called Pratipad, (the first day of the month). The milk
drawn on the evening is made hot, and lime-juice poured over it to
make it sour; whereupon it is hung up. The fresh milk of the
following morning is then mixed with it, and both are sacrificed
along with the Puro^aja. Only he who has already performed the
Agnish/oma is allowed to sacrifice the Sannayya at the Dar^apfirwima
ish/i. (Oral information.)' In Va^. S. I, 4 {SaX, Br. I, 7, i, 17;
Katy. IV, 2, 25, 26) the names of the three cows are given as
Vi^yayu, Vixvakarman, and Vi^vadh^yus, unless these are
intended merely for epithets or mystic names. Cf. p. 1 88 note ;
Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned
by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the
milk remaining from the Agnihotra of the preceding evening, and
since become sour, should be used.

/ Thus Taitt. S. II, 5, 5, i.

^ Atrantare;?a ; atra vishaye antare^za madhye, Sayawa; ? within
this our range of hearing; or, in the course of the present ceremony.

. N 2

1 8 o 5 ATAPATHA-BRAHMA;vA.

him, and therefore even one who has not performed
the Soma-sacrifice, may offer the Sdnndyya.

1 2. The full-moon oblation, assuredly, belongs to
the Vrftra-slayer, for by means of it Indra slew
Nritxz . ; and this new-moon oblation also represents
the slaying of Vmra, since they prepared that invi-
gorating draught for him who had slain V^'ftra.

13. An offering in honour of the V^ftra-slayer,
then, is the full-moon sacrifice. Vrztra, assuredly,
is no other than the moon ^ ; and when during that
night (of new moon) he is not seen either in the
east or in the west, then he (Indra) completely
destroys him by means of that (new-moon sacrifice),
and leaves nothing remaining of him. And, verily,
he who knows this, overcomes all evil and leaves
nothing remaining of evil.

144 Here now some people enter upon the fast
when they (still) see (the moon, on the fourteenth
day of the half-month), thinking, ‘ To-morrow he
will not rise ; already, then, there is unfailing food
for the gods in yonder heaven and to this we will
offer them more from hence (to-morrow)!’ — He,
indeed, is in a prosperous state with whom, while
the old food is still unfailing, fresh food is accruing ;
for such a one has indeed abundant food. How-
ever, he is not now offering Soma, but he is offering
milk (i.e. the Sdnndyya), and that (milk) becomes
king Soma ® (in yonder world) :

* See I, 6, 3, 17.

* Viz. in the form of Soma, i.e. the moon, still shining in the
heavens during the night preceding the new moon.

’ Who, as we saw, resides in the plants and waters at the time of
new moon and consequently in the milk used for the Sinnayya.
If, however, one were to enter upon the fast (and hence on the

I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 1 8. 181

15. But as they (the cows), previously (to the
new moon), eat mere plants (not imbued with the
moon or Soma), and drink mere water, and yield
mere milk, — so that (milk which they offer on the
day before new moon, is not imbued with Soma, is
ordinary milk). For king Soma, the food of the
gods, indeed, is no other than the moon. When he
is not seen that night either in the east or in the
west, then he visits this world, and here enters into
the waters and plants. Having then collected him
from the water and plants, he (the performer of the
Sinniyya) causes him to be reproduced from out
of the libations ; and he (Soma, the moon), being
reproduced from the libations, becomes visible in the
western sky.

16. Now it is only when that food of the gods
is unfailing that it comes back (to men) : for him,
therefore, who knows this, there is unfailing food in
this, and imperishable righteousness in yonder, world.

17. Thus during that night (of new moon) food
moves away from the gods and comes to this world.
Now the gods were desirous as to how that (food)
might (be made to) come back to them ; how it
might not perish away from them. For this they
put their trust in those who prepare the libation
of sweet and sour milk (sdnniyya), thinking,
‘ when they have prepared it, they will offer it to us.’
And, verily, in him, who knows this, both his own kin
and strangers put their trust; for in him, who attains
to the highest rank, people indeed put their trust.

18. Now the one that burns there (viz. the sun)

sacrifice) previously to the new moon, he would be offering mere
milk, not imbued with, and not liable to change into. Soma, and
therefore unfit for the gods.

SATAPATHA-BRAHMAiVA.

182

is, assuredly, no other than Indra, and that moon is
no other than Vrztra. But the former is of a nature
hostile to the latter, and for this reason, though this
one (the moon, V^'ftra) had previously (to the night
of new moon) risen at a great distance from him
(the sun, Indra), he now swims towards him and
enters into his open mouth.

19. Having swallowed him, he (the sun) rises;
and that (other) one is not seen either in the east
or in the west And, verily, he who knows this,
swallows his spiteful enemy, and of him they say,
‘ He alone exists, his enemies exist not’^.’

20. Having sucked him empty, he throws him
out ; and the latter, thus sucked out, is seen in the
western sky, and again increases; he again increases
to serve that (sun) as food: and verily if the spiteful
enemy of one who knows this, thrives either by
trade or in any other way, he thrives again and
again in order to serve him as food.

21. Now some people offer (the SinnS,yya) to
(Indra under the name of) ‘Mahendra’ (the great
Indra), arguing, ‘Before the slaying of Vrftra he
was Indra, it is true; but after slaying Vrftra he
became Mahendra, even as (a rigan, or king,
becomes) a Mahiri^a after obtaining the vic-
tory: hence (the Sinniyya should be offered) to
Mahendra.’ Let him, nevertheless, offer it to
‘Indra;’ for Indra he was before the slaying of
Vrftra, and Indra he is after slaying Vrz'tra : there-
fore let him offer it to ‘ Indra

‘ With this explanation of the disappearance of the moon may
be compared the later notion of the sun and moon being swal-
lowed by the demon R^hu, at the time of the eclipses.

* Kity. IV, 2, ro leaves it optional whether the libation of mixed

I KANDA, 7 ADHYAYA, I BRAhMAWA, I.

183

Seventh AdhyIya. First Brahmana.

I. He (the Adhvaryu) drives the calves away
(from the cows) with a par«a branch \ The reason
why he drives the calves away with a par«a branch
is this. When the Gfiyatri .flew towards Soma
(the moon), a footless archer aiming at her while
she was carrying him off, severed one of the
feathers (par«a) either of the Giyatrt or of king
Soma®; and on falling down it became a par«a
(pal&ra) tree ; whence its name parwa^ ‘ May that

sweet and sour milk is to be offered to India or to M a hen dr a.
According to IV, 5, 25, however, such option seems to be per-
mitted only so far as the first performance is concerned, after
which one is apparently bound to go on offering during the rest of
one’s life to whichever deity one has chosen at the beginning.
Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gataxri
(one who has reached the highest grade of prosperity), viz. a
brdhma^za versed in the three Vedas (j*uj*ruvdn=:vedatray^-
bhi^«a, Sayawa), the head of a village (grama^i), and a rfi^anya,
can make offering to Mahendra, since he is their special deity.
Others, however, may do the same, after offering the sannayyam
to India for a whole year, and on the expiration of it a rice-cake on
eight potsherds to Agni, as the Keeper of Vows.

^ Par«a=paUja, Butea Frondosa.

^ Giyatryai va somasya va=‘both of G. and of S.,' Sayawa.
Apad asta, 'a footless shooter,’ is a doubtful reading and perhaps
an old corruption ; Sdya«a reads apfidhasta (Fadhastat); cf.
Weber, various readings, p. 133. The Ka/zva MS. reads, ‘deve-
bhyas tasyi aharantya avadastibhyayatya par;zam praii/^/^edaZ Ac-
cording to Rig-veda IV, 27, 3, it was the archer KrzHnu, who hit
the falcon when it was carrying off the Soma from heaven, and
brought down one of its feathers. On the whole myth, see
A. Kuhn, Herabkunft des Feuers und des Gottertranks, p. 137 seq.
Gf. Taitt S. Ill, 5, 7, i; Taitt Br. I, i, 3, 10, ^ Soma was in the
third heaven from here; Gfiyatri fetched him away’; one of his
feathers was cut off, it became a parwa (pald^a) tree.’ Similarly
Taitt Br. I, 2, i, 6; see also *S'at Br. I, 8, 2, 10.

184

JATAPATHA-BRlHMAiVrA.

which then was of the Soma nature ^ be here with
us now ! ’ so he thinks, and for this reason he drives
away the calves with a par»a branch.

2. That (branch) he cuts off^ with the formula
(V^. S. I, I a, b), ‘For sap (I cut) thee! for pith
thee!’ — ‘for rain thee’ he means to say, when he
says ‘ for sap thee ; ’ and when he says ‘ for pith
thee’ he means to say ‘for that food-essence which
springs from the rain.’

3. They then let the calves join their mothers.
He thereupon touches (each) calf (in order to drive
it away from the cow), with the formula (Vi^. S. I,
I c), ‘The winds are ye!’ — for, indeed, it is this
wind that here blows it is this (wind) that makes
swell all the rain that falls here; it is it that
makes those (cows) swell; and for this reason he
says ‘ the winds are ye ! ’ Some people add here the
formula ^ ‘ Going near are ye ! ’ but let him not say
this, because thereby another (an enemy) approaches
(the sacrificer).

4. After separating one of the mothers from her
calf, he touches her, with the text (V^. S. I, i d),

‘ May the divine Savitrf animate you — ^ for Savitrz’,
indeed, is the impeller (prasavit^'z) of the gods:

’ ‘Somasya nyaktam,’ see p. 167, note 2.

“ This act as well as that of letting the calves join the cows, of
course, precedes the driving away of the calves. These proceedings
take place on the day before the new moon, after the agnyanvSdhSna.
According to Ktty., the sacrificer enters on the vow of abstinence,
after the branch has been cut. Previously to these rites, however,
the so-called Pi »rfa-pitrfya^«a, or oblation of obsequial pi««fas
(balls, dumplings) to the deceased ancestors, has to be performed;
for which see II, 4, 2, I seq.

’ Pavate, ‘blows, purifies.’

* Thus Taitt. S. I, I, i, 1.

I KAiVDA, 7 ADHYAyA, BrAhMAATA, 9. 1 85

‘ may they, impelled by Savitrz, prepare the sacrifice ! ’
so he thinks, and for this reason he says, ‘ May the
divine Savitrz animate you ! ’

5. ‘ — To the most glorious work!’ for assuredly
the sacrifice is the most glorious work ; hence, when
he says ‘to the most glorious work!’ he means to
say ‘to the sacrifice.’

6. ‘ Make swell, ye invincible (or inviolable) ones,
the share for Indral’ In like manner as then^, in
taking the sacrificial food (rice), he announces it to
the deity, so now also he announces that (libation
of milk) to the deity when he says ‘ make swell, ye
invincible ones, the share for Indra ! ’

7. ‘ Over you that are rich in offspring, over you
that are free from suffering and disease — ; ’ in this
there is nothing that is obscure ; ‘ — no thief, no ill-
wisher may lord it!’ — he thereby means to say, ‘ may
the evil spirits, the Rakshas, not lord it over you!’ —

‘ May ye be numerous and constant to this lord of
cattle ! ’ — thereby he means to say ‘ may ye be nume-
rous with this sacrificer, and not abandon him.’

8. He then hides the branch on the front (eastern)
side either of the Ahavanlya or the GArhapatya house,
with the formula (Vci^. S. I, i e), ‘ Protect the sacri-
ficer’s cattle!’ he thus makes over the sacrificer’s
cattle to it for protection by means of the Brahman
(sacred writ).

9. On it he fastens a strainer (pavitram)^ with

* Viz. on the occasion of his taking from the cart the rice for the
oblations, seel, i, 2, 17-19.

® See p. 19, note i. According to Karka this takes place
before the hiding of the branch, Scholl. onKaty. IV, 2, rg. Accord-
ing to Katy. IV, 2, 12, 13, the upavesha (see I, 2, i, 3) is cut at
this juncture— with the text, ‘Accomplishing (vesha) art thou’ —
from the bottom part of the pallta branch on the remaining part

SATAPATHA-BRAHMAiVA.

1 86

the formula (Vi^. S. I, 2 a), ‘Vasu’s means of
purification (ventilator, strainer, pavitram) art
thou !’ Vasu, indeed, is the sacrifice : for this reason
he says, ‘ Vasu’s means of purification art thou ! ’

10. That night he performs the Agnihotra with
rice-gruel (yavdgtl). That milk, namely, (which he
milks that night) has already been announced as
sacrificial food to a (special) deity ; hence, if he were
to make the offering with milk, he would offer to
one deity that which has been set apart as sacrificial
food for another deity: this is the reason why on
that night he performs the Agnihotra with rice-gruel.
As soon as they have performed the Agnihotra, the
pot is made ready. He (the Adhvaryu) thereupon
says, ‘Announce that she (the cow) has been let
loose to (the calf)!' Wheit he (or she, the milker’)
announces, ‘ She has been let loose I ’ —

11. He puts the pot on (the Girhapatya hearth),
with the text (VA^. S. I, 2 b, c) : ‘ Thou art the
sky I thou art the earth I ’ — he praises and eulogises
her by thus saying, ‘thou art the sky! thou art
the earth!’ — ‘ Mitarbvan’s cauldron (gharma) art
thou*!’ he thereby makes it (a means of) sacrifice,
and puts it on just as if he were putting on the

of which he thereupon fixes the strainer.- When the sinnayya
oblation is not made (and consequently no palfi^a branch is used),
the upavesha is made of vara«a wood.

’ The milker may be anybody except a .Jlidra, Taitt. Br. Ill,
2. 3 , 9; Katy. IV, 3, 22; Apast. I, 12, 15.

’ Mfitarimn’s cauldron is identified in Taitt. Br. Ill, 2, 3, 2 with
the atmosphere. Mfitarirvan, though sometimes identified with the
wind, is more generally either a name of Agni, or the name of
a mythic personage . who (Prometheus-like) is supposed to have
fetched the fire from heaven and brought it to the Bhngus, who
communicated it to man. See Roth, Nir. p. i i i ; Kuhn, Herab-
kunft des Feuers und des Gottertranks, p. 5 seq.

I KiiVDA, 7 ADHYAyA, I BRiHMAiYA, 1 4. 1 87

(pravargya-) cauldron (gharma) ‘ All-holding
art thou! stand firm by the highest law! do not
waver!’ — ^thereby he steadies it, renders it firm. —
‘ May thy Lord of Sacrifice not waver ! ’ — the Lord
of Sacrifice, doubtless, is the sacrificer, hence it is for
the sacrificer that he thereby prays for steadiness.

12. He then puts the strainer (on the pot). He
puts it down with the top turned eastwards, for
the east is the region of the gods; or with the top
turned northwards, for the north is the region of the
men ; means of purification (pavitram) assuredly is
that (wind) which here blows, it sweeps across these
worlds : let him therefore put it down with the front
northwards

13. Just as then (i. e. at the Soma-sacrifice) they
clarify king Soma with a strainer, in like manner
he now clarifies (the milk) ; and since the strainer
wherewith on that occasion they clarify king Soma
has its fringe directed towards the north, therefore let
him now also put it down with the top northward.

14. He puts it down, with the text (Vd^. S. I, 3 a),

‘ Vasu’s means of purification (pavitram) art thou ! ’
— Vasu, indeed, is the sacrifice : for this reason he
says, ‘Vasu’s means of purification art thou ! ’ — ‘flow-
ing in a hundred streams, flowing in a thousand
streams!’ — he praises and eulogises it when he says,
‘flowing in a hundred streams, flowing in a thousand
streams.’

* See I, 2, 2, 7, and note. Compare also the interesting intro-
duction to Dr. Garbe’s edition and translation of Apastamba’s
aphorisms on the Pravargya ceremony, Zeitsch. der D. Morg. Ges.
XXXIV, p. 319 seq.

® The direction from west to east is the chief one in all sacrificial
arrangements : hence that from south to north is the one that lies
across the former.

i88

SATAPATHA-BRAHMAiVA,

15. He now maintains silence as long as the
milking of the three (cows) lasts, for the sacrifice,
doubtless, is speech : ‘ May I perform the sacrifice
undisturbed ! ’ so he thinks.

16 . When it (the milk of each of the three cows) is
poured (by the milker from the wooden pail through
the strainer Into the pot), he (the Adhvaryu) con-
secrates it by (whispering each time) the formula
(Vi^. S. I, 3 b), ‘ May the divine Savitrf purify thee
with Vasu’s means of purification, well cleansing and
flowing in a hundred streams ! ’ for just as then
(at the Soma-sacrifice) they clarify king Soma with
a strainer, so he thereby clarifies (the milk).

17. He then says (Vd^. S. I, 3-4), ‘Which didst
thou milk ? ’ ‘ Such and such a one,’ (the milker
replies.) ‘ This one is Vii'v^yu (containing all life),’
he (the Adhvaryu) says. He then^ asks regarding
the second one, ‘Which didst thou milk?’ ‘Such
and such a one,’ is the reply. ‘This one is Vijva-
karman (all-doing),’ he says. Hie then asks re-
garding the third, ‘ Which didst thou milk ? ’ ‘ Such
and such a one,’ is the reply. ‘ This one is Vi^va-
dhiyas (all-sustaining),’ he says. The reason why he
thus asks is that he thereby bestows certain energies
on them. Three (cows) he milks, for three are these
worlds: he thereby renders them fit for these worlds.
He is now at liberty to speak.

^ That is, when the milk has been poured through the strainer
as before. The Taittirlya school make the mystic names (or
epithets) of the three cows Vijvdyu, Vi fvavya^as (all-embrac-
ing), and Vifvakarman, cf. Taitt. S. I, i, 3; Taitt. Br. Ill, 2, 3, 7.
In the latter passage these names are, as here, identified with the
earth, atmosphere, and heavens respectively. The milker, in reply-
ing to the Adhvaryu, apparently calls the cows by their ordinary
r^es. Cf. p. 178, note 4.

I KAiVZJA, 7 ADHYAYA, I BRAHMAA^A, 20. l8g

1 8. After having the last (cow) milked, and having
poured a drop of water into the pail which he has
made the milker use, and stirred it, he pours it to
(the milk) thinking ‘ what milk was left there, let
that also be here ! ’ — (he does so) for the complete-
ness of the sap ; for when it rains here, then plants
spring up, and on the plants being eaten and the
water drunk, thence is this juice produced : and
therefore (the water is poured to the milk) for the
completeness of the sap. Having then taken it off
(the fire), he coagulates it^: he thereby makes it sharp
(pungent) ; for this reason he coagulates it, after
taking it off (the fire).

19. He coagulates it, with the formula (Vi^. S. I,
4 d), ‘ With Soma I coagulate thee, the portion of
Indra!’ Just as on a former occasion®, when taking
sacrificial food for a deity, he announces it (to that
deity), in like manner he now announces it to the
deity, saying, ‘Thee, the portion of Indra!' By
saying ‘with Soma I coagulate thee,’ he makes it
palatable to the gods.

20. He then covers it over by a vessel *, with the
hollow part upwards and containing water, ‘lest
the evil spirits, the Rakshas, should touch it from
above;’ for water, indeed, is a thunderbolt; hence

^ According to Taitt. S. I, i, 3, K 4 ty. IV, 2, 32, &c., he, whilst
doing so, pronounces the text, ‘ Unite, ye that follow the eternal
law, ye waving ones (with the wave, K^ity.), ye sweetest, — [filling
the milk with honey, Katy.J, — ^ye delightful ones, for the obtain-
ment of wealth 1 ’

* Viz. by adding to it the (sour) milk that is left from the
performance of the Agnihotra.

’ See I, I, 2, i8. ,

* According to Taitt. Br. Ill, 2, 3, ii, it may be either a metal
or wooden vessel, but not an earthen one (Kfity. IV, 2, 34).

^ATAPATHA-BRAHMAiV^A,

190

he thus drives away from it the evil spirits, the
Rakshas, with a thunderbolt : this is the reason
why he covers it over by a vessel with the hollow
part upwards and containing water.

21. He covers it over, with the formula (Vd^.
S. I, 4 e), ‘ O Vish;m, protect the oblation ! ' for
Vish^i^u, indeed, is the sacrifice ; hence he thereby
makes over this sacrificial food to the sacrifice for
protection: for this reason he says, ‘O Vish;eu,
protect the oblation T

Second BRAHMAiv^A.

The Chief Offerings.

1. Verily, whoever exists, he, in being born, is
born as (owing) a debt to the gods, to the i?fshis,
to the fathers, and to men K

2. For, inasmuch as he is bound to sacrifice, for
that reason he is born as (owing) a debt to the gods :
hence when he sacrifices to them^ when he makes

^ The wording of this passage is very ambiguous; so much
so indeed, that it could also be taken in the sense that ^ whoever
exists, is born as (one to whom) a debt (is owed) from the gods,'
&c. ; cf. I, I, 2, 19: 'Whichever deities are chosen (for the obla-
tions), they consider it as a debt (due from them), that they are bound
to fulfil whatever wish he entertains while taking the oblation/
But see Taitt. Br. VI, 3, 10, 5 : ‘Verily, a Brihma;»2a who is born,
is born as owing a debt in respect to three things : in the shape
of sacred study (brahma/^arya) to the i!?/shis, in the shape of
sacrifice to the gods, and in the shape of offspring to the fathers.
Free from debt, verily, is he who has a son, who is a sacrificer, who
lives (for a time with a guru) as a religious student/ Ath.-veda
VI, 1 1 7, 3 (Taitt. Br. Ill, 7, 9, 8): ‘May we be debtless in this,
debtless in the other, debtless in the third, world! What worlds
(paths, Taitt. Br.) there are trodden by the gods and trodden by the
fathers, — may we abide debtless on all (those) paths 1 '

I KANDA, 7 ADHVAya, 2 BRAHMAiVA, 7. 191

offerings to them, he does this (in discharge of his
debt) to them.

3. And further, inasmuch as he is bound to study
(the Veda), for that reason he is born as (owing) a
debt to the .ffzshis : hence it is to them that he does
this; for one who has studied (the Veda) they call
‘the i?fshis’ treasure-warden.’

4. And further, inasmuch as he is bound to wish
for offspring, for- that reason he is born as (owing) a
debt to the fathers : hence when there is (provided
by him) a continued, uninterrupted lineage, it is for
them that he does this.

5. And further, inasmuch as he is bound to practise
hospitality, for that reason he is born as (owing) a
debt to men ; hence when he harbours them, when
he offers food to them, it is (in discharge of his debt)
to them that he does so. Whoever does all these
things, has discharged his duties : by him all is ob-
tained, all is conquered.

6. And, accordingly, in that he is born as (owing)
a debt to the gods, in regard to that he satisfies
(ava-day) them by sacrificing; and when he makes
offerings in the fire, he thereby satisfies them in
regard to that (debt) : hence whatever they offer
tip in the fire, is called avaddnam (sacrificial
portion) b

7. Now this (oblation) consists of four cuttings ;
(the reason for this is, that) there is here first, the
invitatory prayer (anuvdkyi), then the offering-
prayer (yA^yA), then the vasha/-call, and as the
fourth, the deity for which the sacrificial food is

^ The word is really derived from ava-di. (do), ‘ to cut off/ The
Taitt. Br. gives the same fanciful etymological explanation of the
term as here.

192

^ATAPATHA-BRAHMAiVA.

(destined) : for in this Avay the deities are dependent
on the sacrificial portions, or the portions are de-
pendent on the deities : hence what fifth cutting
there is (made by some), that is redundant, for — for
whom is he to cut it? For this reason it consists
of four cuttings.

8. But a fivefold cutting also takes place (with
some people) ; fivefold is the sacrifice, fivefold the
animal victim, and five seasons there are in the
year, — such is the perfection of the fivefold cutting ;
and he, assuredly, will have abundant offspring and
cattle for whom, knowing this, the fivefold cutting
is made. The fourfold cutting, however, is the
approved (practice) among the Kuru-Pa»^dlas,
and for this reason a fourfold cutting takes place
(with us ’).

^ The four ‘cuttings’ of which each oblation of. rice-cake consists
are made in the following way: first, some clarified butter, ‘cut
out’ or drawn from the butter in the dhruvi-spoon by means of
the sruva (dipping-spoon) and poured into the^uhfi (this is called
the upastarawa or under-layer of butter); second and third, two
pieces of the size of a thumb’s joint, cut out from the centre and
the fore-part of the rice-cake and laid on that butter ; and fourth,
some clarified butter poured on these pieces of cake (the technical
name of this basting of butter being abhigh^ra;«a). The family
of the 6^amadagnis, which is mentioned as always making five
cuttings (Katy. I, 9, 3-4), take three pieces of cake instead of two,
viz. an additional one from the back (or west) part of the cake.
Ya^^ika Deva on Katy. quotes a couplet from some Smn*ti, in
which the Vats as, the Vidas, and the A rsh /is hew as are men-
tioned beside the 6^amadagnis, as paw^ivattinaA or making
five cuttings. At the Upawzruya^a (low-vOiced offering),— which
is performed between the cake-oblation to Agni and that to Agni-
Soma at the full moon, and between the cake-oblation to Agni and
that to Indra-Agni (or the sdnnSyya, or oblation of sweet and sour
milk, to Indra) at the new moon, and which consists entirely of
butter,— -the four cuttings are effected in the same way as described

I KAJVDA, 7 ADHYAYA, 2 BRAHMAiYA, 1 1 . 1 93

9. Let him cut off only a moderate quantity ; for
were he to cut off a large quantity, he would make
it human ; and what is human is inauspicious at the
sacrifice. Let him therefore cut off only a moderate

f quantity, lest he should do what is inauspicious at

the sacrifice.

10. Having made an under-layer of butter (in the
^uhfi-spoon) and cut off twice from the havis, he
then pours over it some butter. There are, indeed,
two (kinds of) oblations; the oblation of Soma being
one, and the oblation of (or rather, with) butter
being the other. Now the one, viz. the Soma-
oblation, is (an oblation) by itself ; and the other,
viz. the butter-oblation, is the same as the offering
of havis (rice, milk, &c.) and the animal offering^;
hence he thereby makes it (the cake) butter, and
therefore butter is on both sides of it. Butter,
doubtless, is palatable to the gods ; hence he thereby
renders it palatable to the gods : for this reason
butter is on both sides of it.

1 1. The invitatory prayer (anuv&kyi, f.), doubt-
less, is yonder (sky), and the offering-prayer (yd^gyd,
f.) is this (earth) — these two are females. With
each of these two the vasha/-call (vasha/kara,
m.) makes up a pair^. Now the vasha2^, indeed,

page 1 74 note. At the sdnn Syya, two (or three) srnva-fuls of both
the sweet and the sour milk take the place of the two (or three)
pieces of cake.

‘ See page 26, note r. The parts of the cakes or the stonayya,
from which cuttings have been made, he bastes, each once, with butter
taken with the sruva from the butter-pot; and whenever butter is
ladled with the sruva from the dhruvi into the ^hh, the former
is replenished from the butter-pot.

“ Tayor mithunam asti vasha/Mra eva, ‘ to these two the vasha/-
call is the complement in forming a pair.’ On the vasha/
(vausha/) and the other two formulas, see note on I, 5, 2, 16.

194

i-ATAPATHA-BR A HMAiVA.

is no Other than that scorching one (the sun). When
he rises he approaches yonder (sky) ; and when he
sets he approaches this (earth) : hence whatever is
brought forth here by these two, that they bring
forth through that male.

12. Having recited the invitatory prayer and pro-
nounced the offering-prayer’-, he aftei'wards (pa^-

utters the vasha^ formula ; for from behind
(pai'<^at) the male approaches the female : hence,
after placing those two in front, he causes them to
be approached by that male, the vasha^. For the
same reason let him make the offering either simul-
taneously with the vasha/ or (immediately) after
the vasha/ has been pronounced.

13. A vessel of the gods, doubtless, is that vasha/.
Even as, after ladling, one would mete out (food)
into a vessel, so here. If, on the other hand, he
were to make the offering before the vasha/, it
would be lost, as would be that (food) falling to
the ground : for this reason also let him make the
offering either simultaneously with the vasha/ or
after it has been pronounced.

14. As seed is poured into the womb, so here.
If, on the other hand, he were to make the offering
before the vasha^, it would be lost, as would be
the seed poured not into the womb : for this reason
also let him make the offering either simultaneously
with the vashai? or after it has been pronounced.

15. The invitatory formula, doubtless, is yonder
(sky), and the offering-formula is this (earth). The
g^yatr! metre also is this (earth), and the trish/ubh

* The usual foi-malities, -which have been detailed before (see
page 1J4 note), have, of cojirse, to be gone through at each
oblation.

I KANDA, 7 ADHYAYA, 2 BRAHMAWA, l 6 . 1 95

is yonder (sky)^. He recites the giyatri verse,
thereby reciting yonder (sky), for the invitatory
formula (anuvAkyi) is yonder (sky). He recites
this (earth), for the giyatri verse (viz. the offering-
formula) is this (earth).

16. He then presents the offering with a trish-
/ubh verse thereby presenting it by means of this

^ In this passage the invitatory formula (anuvakya or puro-
'nuvakya), which is in the gdyatri metre, is identified with the
sky, and the offering-formula (ya^y^), which is in the trish/ubh
metre, with the earth. On the other hand, the gayatr i also is the
earth (cf. I, 4, i, 34), and the trish/ubh the sky; so that, accord-
ing to this mode of reasoning, there is not only an intimate con-
nection between the two metres, but actual identity. The gayatrt
verse, used as invitatory formula, on the occasion of the rice-
cake offering to Agni, is Rig-veda VIII, 44, 16 [agnir mfirdha diva;^
kakut, 'Agni, the head and summit of the sky,’ &c.]; with that to
Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3
[agnishomau savedasau, sahutt vanatam gira>^, ‘ O Agni and Soma,
of self-same wealth and invocation, accept this song!’ &c.]; and
to Indra and Agni, at the new moon, Rig-veda VII, 94, 7 [indrignt
avasa gatam, ‘ O Indra and Agni, come to us with favour 1 ’ &c.] ;
or with the (optional) milk-offering (sinniyyam), at the new moon,
Rig-veda I, 8, i [endra simsim rayim, ‘hither, O Indra, bring
abundant treasure 1 ’ &c.], if to Indra; or Rig-veda VIII, 6, i [mahan
iiidro ya o^as^ pai^anyo vrzsh/imdii iva, ‘the Great Indra, who in
might is equal to the rainy thunder-cloud,’ &c.], if to Mahendra.

2 The trish/ubh verse, used as offering-formula with the
oblation of cake to Agni, both at the new and full moon, is Rig-veda
X, 8, 6 [bhuvo yaj>'«asya ra^asa^* neta . . . ague . . . , ‘ be thou the
leader of the sacrifice and welkin, , . . O Agni !’ &c.] ; with that to
Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etani divi
roX'anani . . . agnishomau . . . , ‘you, O Agni and Soma, (fixed)
those -lights in the heaven,’ &c.] ; with that to Indra and Agni, at the
new moon, Rig-veda VII, 93, 4 [girbhir vipra^ pramatim ikkhz.-
mana . . . indragni . . , , ‘ the bard, seeking your grace by songs . . , ,
O Indra and Agni,’ &c.]; and with the milk-offering, at the same sacri-
fice, if to Indra, Rig-veda X, 180, i [pra sasahishe puruhfita i-atritn
. . . indra . . . , ‘ thou, 0 Indra, the much-invoked, hast vanquished
the enemies I ’ &c.] ; or, if to Mahendra, Rig-veda X, 50, 4 [bhuvas

•0 2

196

S'ATAPATHA-BRAHMAA^A.

(earth), fo the offering-formula (ya^yi) is this
(earth). Over yonder (sky) he places the vasha/,
for yonder (sky) also is the trish/ubh. Thereby
he makes those two (sky and earth) yoke-fellows ;
and as such they feed together ; and after their
common meal all these creatures get food \

1 7. Let him pronounce the invitatory formula lin-
gering» as it were : the invitatory formula, namely,
is yonder (sky), and the brzhat(-saman) also is
yonder (sky), since its form is that of the brzhat.
With the offering-formula let him, as it were, hurry
on fast: the offering-formula, doubtless, is this (earth),
and the rathantara(-s&man) also is this (earth),
since its form is that of the rathantara With the
invitatory formula he calls (the gods), and wuth the

tvam indra brahma/zd mah^n, 'mighty, O Indra, mayest thou be
through (our) prayer r &c.].

^ For the notion that there is rain (and consequently food) when
heaven and earth are on friendly terms with each other, see I, 8, 3, 12.
The rain is the food of the earth ; and the food, produced thereby,
in its turn furnishes food for the sky (or the gods) in the form of
oblations.

® The brz*hat-sSinan (tvdm id dhi havdmahe, 'on thee, indeed,
we call,’ &c., Sdma»veda II, 159-1 60= Rig-veda VI, 46, 1-2) and
the rathantara-s^man (abhi tvd str^ nonuma^, 'to thee, 0 Hero?
we call,’ &c., SSma-veda 11 , 3o~3i=Rig“Veda VII, 32, 22-23) are
two of the most highly prized Sdma-hymns, which are especially
used in forming the so-called prfsh/y^as, or combmations of two
hymns in such a way that one of them (being a mystic representation
of the embryo) is enclosed in the other, which is supposed to repre-
sent the womb. In these symbolical combinations the br /hat and
rathantara, which must never be used together, are often employed
as the enclosing chants, representative of the womb. They are
already mentioned in Rig-veda X, 181. See also ^at. Br. IX, 1, 2,
36-37. Taitt. S. VII, 1,1, 4, Pra^pati is said to have first created
from his mouth Agni together with the Gdyatrf, the Rathantara-
slman, the Brahraa«a,and the goat ; and then from his chest and aims
Indra, the Trish/ubh, the Br^liat-^sSman, the RS^anya, and the ram.

I KAiVDA, 7 ADHYAYA, 2 BRlHMAiVA, 20. 197

offering-formula he presents (food to them) ; hence
the invitatory formula (anuvdkyi) has some such
form as ‘I call/ ‘We call,’ ‘Come hither!' ‘Sit on
the barhis !’ for with it he calls. With the offering-
formula (ya^yd) he offers : hence the offering-
formula has some such form as, ‘ Accept the
sacrificial food!’ ‘Relish the sacrificial food!’ ‘Ac-
cept the potation (avrzshiyasva)!’ ‘Eat! Drink!
There M’ for by it he offers that which (is indicated
by) ‘ there ! ’

18. Let the invitatory formula be one that has
its distinctive indication (in the form of the name
of the respective deity) at the beginning (in front) ;
for the invitatory formula is yonder (sky) ; and that
(sky) yonder has the moon, the stars, and the sun
for its mark below ^

19. The offering-formula then should be one that
has its characteristic indication (further) back^; for
the offering-formula is this (earth), and this same
(earth) has plants, trees, waters, fire, and these crea-
tures for its mark above.

20. Verily, that invitatory formula alone is
auspicious, in the first word of which he utters the
(name of the) deity; and that offering-formula alone
is auspicious in the last word of which he pro
nounces the vasha/ upon the deity for the (name

^ Literally, ‘ forwards, thither (pra)/

® Avastallakshma, ‘the sign below or on this (the, to us,
nearest or front) side/ See the formulas above, p. 195, note i.

® Or upwards, on the upper side, uparish/dllaksha^am.
See the offering-formulas above, p, 195, note 2.

* Vasha/, or rather vausha/ [‘ may he (Agni) carry it (to the
gods) ! is pronounced after each y %y i or offering-formula, which
contains the name of the deity towards the end, or at least not at
the veiy beginning.

198

^-ATAPATHA-BRAHMAiVA.

of the) deity constitutes the vigour of the Rih
(verse) : hence after thus enclosing it ^ on both sides
with vigdur, he pifers the sacrificial food to that
deity for which it is intended.

21. He pronounces (the syllable) vauk^; for,
assuredly, the vasha/-call is speech ; and speech
means seed: hence he thereby casts seed. ‘Sha/’
(he pronounces), because there are six seasons : he
thereby casts that seed into the seasons, and the sea-
sons cause that seed so cast to spring up here as
creatures. This is the reason why he pronounces
the vasha/.

22. Now the gods and the Asuras, both of them
sprung from Pra^ipati, entered upon their father
Pra^Apati’s inheritance®, to wit, these two half-
moons. The gods entered upon the one which
waxes, and the Asuras on the one which wanes,

23. The gods were desirous as to how they
might appropriate also the one that had fallen to
the Asuras. They went on worshipping and toiling.
They saw this havirya^??a, to wit, the new- and
full-moon sacrifices, and performed them; and by per-
forming them they likewise appropriated the one —

24. Which belonged to the Asuras. Now when
these two revolve, then the month is produced; and
month (revolving) after month, the year (is pro-
duced). But the year, doubtless, means all ; hence
the gods thereby appropriated all that belonged to

‘ Viz. the invitatory and offering-formulas.

® The sacrificial call vausha/ (for vasha/, irregular aorist Of
vah, ‘ to bear,’ cf. p. 88, note 2) is here fancifully exiilained as
composed of vauk, for v 4 k, ‘speech,’ + sha/, ‘ six.’

” Pra^apali, or Lord of Creatures, is here, as often (cf. I, 2, fi,
13), taken as representing the year, or Time.

I KAi^JJA, 7 ADHYAYA, 3 BRAHMAATA, 1.

199

the Asuras, they deprived their enemies, the Asuras,
of all. And in the same way he (the sacrificer) who
knows this appropriates all that belongs to his ene-
mies, deprives his enemies of all.

25. That (half-moon) which belonged to the
gods is (called) yavan, for the gods possessed
themselves (yu, 'to join’) of it; and that which be-
longed to the Asuras is ayavan, because the
Asuras did not possess themselves of it.

26. But they also say contrariwise : — That which
belonged to the gods is (called) ayavan, because the
Asuras did not get possession of it ; and that which
belonged to the Asuras is yavan, because the gods
did get possession of it. The day is (called) sab da,
the night sagard, the months yavya, the year su-
meka^: sveka (‘eminently one’), doubtless, is
the same as sumeka. And since the Hotrz is
concerned with these — to wit, the yavan and the
ayavan, which (according to some) is yavan — they
call (his office) yavihotram^.

Third Brahmaata.

Oblation to Agni Svishtaksit, [and the Brahman’s portions.]

I. Now by means of the sacrifice the gods as-
cended to heaven. But the god who rules over

1 Sumeka is taken by the St. Petersburg Dictionary to mean
‘ firmly established ; ’ by Grassmann, ‘ bountiful/ literally ‘ well-
showering.’ Our author identifies it with su-eka. The words
sabdam (jabdam, KS«va rec., ■?=the sounding one) and sa-
garfi are obscure; yavya here apparently means, ‘consisting of
the yavas or half-months.'

® The term yivihotram is obscure, and does not seem to
occur anywhere else. The Kd*va MS. reads yamihotram (? —
,gfimihotram). Siya«a’s comment is corrupt in several places and
affords little help.

200

SATAPATHA-BUAHMAiVA.

the cattle was left behind here : hence they call him
Vastavya, for he was then left behind on the (sacri-
ficial) site ^ (vAstu).

2. The gods went on worshipping and toiling
with the same (sacrifice) by which they had ascended
to heaven. Now the god who rules over the cattle,
and who was left behind here,-—

3. He saw (what occurred, and said), T have been
left behind : they are excluding me from the sacri-
fice!’ He went up after them, and with his raised
(weapon) ^ rose up on the north — the time (when
this happened) was that of the (performance of the)
Svish^akrft.

4. The gods said, ‘ Do not hurl I’ He said, ‘Do not
ye exclude me from the sacrifice ! Set apart an obla-
tion for me ! ’ They replied, ‘ So be it ! ’ He with-
drew (his weapon), and did not hurl it ; nor did he
injure any one-

5. The gods said (to one another), ‘Whatever
portions of sacrificial food have been taken out by
us, they have all been offered up. Try to discover

^ Or perhaps, ‘he was left behind with, or in, the remains (of the
sacrifice) ; ’ vfistu being evidently also taken in this sense by our
author, in par. 7.

“ The text has fiyatayfi merely, which, to become intelligible,
clearly requires some noun, which may have been lost here. SS.ya«a
is silent on this point. In Dr. Muir’s version of the legend. Original
Sanskrit Texts, IV, p. 202, the word is left untranslated. I am in-
clined to supply some such noun as heti, ‘weapon;’ cf. XII, 7, 3,
20, where this very word is used in connection with Rudra : in later
times it is also specially applied to Agni’s weapon or flame (^ihv^t,
‘ tongue ’). It is not impossible, however, that we have to supply
tanvd (‘with his raised body, or self’). To mS vi srdkshiAffor
which the Kd«va recension reads 'sthS. 4 ), ‘ do not hurl,’ and to
sawvivarha (‘ he drew back’), Ssiy a«a supplies ya^;Sa in,‘ sacrifice : ’
hence he apparently takes it thus,— ‘ do not scatter (the sacrifice),’—

‘ he kept (the sacrifice) together and did not injure it in any way.’

I KANSA, 7 ADHYAyA, 3 BRAHMAiVA, 8.

201

some means by which we may set apart an oblation
for him ! ’

6. They said to the Adhvaryu priest, ‘Sprinkle the
sacrificial dishes (with butter) in proper succession ;
and replenish them for the sake of one (additional)
portion, and again render them fit for use ; and then
cut off one portion for each ! ’

7. The Adhvaryu accordingly sprinkled the sacri-
ficial dishes in proper succession, and replenished
them for the sake of one (additional) portion, and
again rendered them fit for use, and cut off one
portion for each. This then is the reason why he
(Rudra) is called V istavyah for a remainder (vAstu)
is that part of the sacrifice which (is left) after the
oblations have been made : hence, if sacrificial food
is offered to any deity, the Svishzfakrft (Agni, ‘the
maker of good offering’) is afterwards invariably
offered a share of it; because the gods invariably
gave him a share after themselves.

8. That (offering) then is certainly made to
‘Agni,’ for, indeed, Agni is that god; — his are
these names : .^arva, as the eastern people call
nim ; Bhava, as the Bdhikas (call him); Pashnam
pati (‘lord of beasts,’ Paj'upati), Rudra, Agni'b
The name Agni, doubtless, is the most auspicious

On the identification of Agni with Rudra, see also VI, i, 3, 7 ;
and Muir, Original Sanskrit Texts, IV, p. 339 seq.

^ Passages such as this and VI, i, 3, 7 seq. are of consider-
able interest, as showing, on the one hand, the tendency towards
identifying and blending originally distinct and apparently local
Vedic gods, especially Rudra, with the person of Agni, the repre-
sentative of the divine power on earth in the later Vedic triad;
and, on the other hand, the origin of the conception of .Siva, in the
pantheistic system of ihe post-Vedic period. On our passage, see
also Weber, Ind. Stud. II, p- 3 7 ; I, p. 1 89 ; Muir, Original Sanskrit
Texts, IV, p. 328.

202

SATAPATHA-BRAHMA^A.

(^ 4 nta),and the other names of his are inauspicious:
hence it is offered to (him under the name of) ‘ Agni,’
and to (him as) the Svish/akrft.

9. They (the gods) said, ‘ What we have offered
unto thee who art in yonder place do thou render
that well-offered (svish^fa) for us!’ He made it
well-offered for them; and this is the reason why
(it is offered) to (Agni as) the Svish/akrft.

10. Having recited the invitatory formula he (the
Hotrz) enumerates (those deities) which (have re-
ceived oblations at the fore-offerings, butter-portions,
&c.), as well as Agni S vish/akrft : — ‘May Agni
offer Agni’s favourite dainties I ’ thereby he refers
to Agni’s butter-portion®. — ‘May he offer Soma’s
favourite dainties ! ’ thereby he refers to Soma’s
butter-portion. — ‘ May he offer Agni’s favourite
dainties!’ thereby he refers to that indispensable
cake for Agni which is (offered) on both occasions
(at the new- and full-moon sacrifices).

11. And so with the several deities. ‘May he
offer the favourite dainties of butter-drinking gods !’
thereby he refers to the fore-offerings (prayi^a)
and after-offerings (anuyd^a), for, assuredly, the
butter-drinking gods (represent) the fore-offerings
and after-offerings. — ‘May he offer Agni the Wotri’s

* That is, according to Siyawa, on the Ahavantya fire-place.

* The anuvikyi for the Svish/akrz't is Rig-veda X, 2, i ;
piprfhi devan tifato yavish/v^a (‘gladden thou the longing gods, 0
youngest!’) &c. Ajv. S. I, 6, 2.

’ See I, 4, 2, 16-i'j. These formulas (nigada) of enumeration
(ayS(f agnir agneA priyi dhSmdni, &c. — ^yakshad agner hotu^
priyi dhSmdni, &c.) form part of the offering-formula. TheyS^gyS.
proper, however, which they precede is Rig-veda VI, 15,14, ague
yad adya vuo adhvarasya hota -4 [‘ O Agni, Hotrf of the cult 1 when
this day (thou comest) to the meii ’], &c.

I KAJVZIA, 7 ADHYAya, 3 BRAHMAiVA, I4.

203

favourite dainties ! ’ thereby he refers to Agni as
Hotri; for after the gods had set apart this obla-
tion for him, they still further propitiated him by this
(formula), and invited him to his favourite dainty * ;
this is the reason why he thus enumerates.

12. Here now some make (the name of) the deity
precede the ‘may he offer (ayiif) ! ’ thus — ‘ Of Agni
may he offer (the favourite dainties) ! ’ ‘ Of Soma may
he offer ! ’ But let him not do this ; for those who
make the deity precede the ‘ may he offer ! ’ violate
the proper order at the sacrifice, since it is by pro-
nouncing the ‘ may he offer,’ that he pronounces what
comes first here : let him therefore place the ‘ may
he offer’ first.

13. [The Hotrz continues to recite]: ‘May he
sacrifice to his own greatness ! ’ When, on that
occasion^, he asks him (Agni) -to bring hither the
deities, he also makes him bring hither his own
greatness ; but before this no worship of any kind
has been offered to ‘his (Agni’s) own greatness:’ and
he therefore now gratifies him, and thus that (fire)
has been established so as to prevent failure on his
(the sacrificer’s) part. This is the reason why he
says ‘ may he sacrifice to his own greatness.’

14. ‘ By sacrifice may he obtain for himself food
worthy of sacrifice ® ! ’ the food, doubtless, is these
creatures : he thereby makes them eager to sacrifice,
and these creature? go on sacrificing, worshipping
and performing austerities.

^ Or, resort, abode, dhaman.

* Viz. at the ‘ devatdnim avahanam,’ cf. I, 4, 2, 1 7 ; p. n 8, n. i.

^ ‘Aya^fattm e^yS. isha. 5 .’ MaMdhara, on Vag. S. XXI, 47,
interprets it thus : ‘ May these (ishaA) desirous (creatures), fit for
sacrifice, sacrifice properly ! ’ Similarly perhaps Sayawa on our
passage.

204

SATAPATHA-BRAHMAiVA.

15. ‘May he, the knower of beings, (perform)^
the sacred cult ; may he graciously accept the sacri-
ficial food!’ Thereby he prays for success to this
sacrifice; for when the gods graciously accept the
sacrificial food, then he (the sacrificer) gains great
things ^ : for this reason he says ‘ may he graciously
accept the sacrificial food ! ’

16. The reason why on this occasion the invita-
tory and offering-formulas are made closely to
correspond to each other (avak/fptatama), is that the
svish^^akrft (is equivalent to) the evening libation,
and the. evening libation, doubtless, belongs to the
Vuve DevM (the ‘ All-gods ’)\ ‘Gladden thou the
longing gods, O youngest I ’ this much in the in-
vita tory formula refers to the Vuve 'DevA/i*. ‘O
Agni, Hotri of the cult ! when this day (thou comest)
to the men ^ ; ’ this much in the offering-formula
refers to the Vi^ve Deva/^. And because such is the
form of these two (formulas), therefore they are of

* Here krinota is omitted in the text, but cf. V&g. S. XXI, 47 ;
Taitt. Br. Ill, 5, 7, 6 ; Ajv. S. I, 6, 5. Dr. Hillebrandt, Altind.
Neu- und Vollmondsopfer, p. ii onstrues it with the preceding
formula: ‘ermache darbringungswerth die Speisen ; er, der Wesen-
kenner, nehme beim Opfer das havis an.’ (?)

® Mahat, ‘ grosses.’

“ SeeYig. S. XIX, 26. Here the author, as usual (cf. p. 5 note),
attempts to enhance the solemnity of the ceremony by identifying it
with the trftiya-savana, or evening libation at the Soma-sacrifice,
both offerings constituting the final ceremonies in the main per-
formance of the respective sacrifices. We shall, however, see (cf.
I. 8, 3, 25) that as at the evening libation the remains of the Soma
are offered up, so also are the remains of havis offered to the
vifve deva/4 at the conclusion of the present sacrifice. At IV,
4i 6> If it is more especially the offering of rice-cake to Agni and
Varu«a, at the evening libation, which is identified with the svish-
/akrft.

* See p. 202, note 2.

’ See p. 202, note 3.

I KANDA, 7 ADHVAYA, 3 BRAHMAiVA, 1 8 . 2 O 5

the form of the evening libation ; and this is why
the invitatory and offering-formulas on this occasion
are made closely to correspond to each other.

17. They are both trish/ubh verses; for the
svish/akrft is, as it were, the residue (or site,
vistu) of the sacrifice, and the residue (or, a vacant
site) is without energy h Now the trish/ubh means
manly power energy: hence he thereby imparts
manly power, energy to that residue, the svish/akrft.
This is why they are both trish/ubh verses.

18. Or they are both anush/ubh verses. The
anush/ubh is residue (or site, vistu), and the svish-
/akrft also is residue : hence he thereby puts a
residue to a residue And, verily, one who knows
this, and whose (invitatory and offering-formulas)
are two anush^fubh verses, his homestead (v&stu)
is prosperous, and he himself prospers in regard
to progeny and cattle.

' AvtryaTn - cf. II, i, 2, 9, •where the (^arira) empty body (of
Pra^apati) is called a vistu aya^niyam aviryam. See also
above, I, 7, 3, 7, where we met with vSstu in the sense of ‘remainder,
that which remains,’ as Sdya«a also seems to take it here.

^ Indriyam, literally ‘Indra's power.’ The trish/ubh often
(e.g. Rig-veda X, 130, 5) appears specially related to Indra; and
the hymns addressed to him are almost entirely in this metre.
Taitt. S. VII, I, I, 4 it is said to have been created by Pra^tpati
from his own chest and arms, immediately after Jndra, and together
with the Brfhat-sdman, the RS^nya, and the ram ; and that these
are therefore vfryavant, having been created out of vfrya (i.e.
the seats of ‘manly power ’).

® For this symbolical explanation see Taitt S. VII, i, i, 5, where
the anush/ubh is said to have been created by Pra^Spati, by his
fourth and last creative act, from his feet, together with the Vaira^-
saman, the Xhdra, and the horse ; the two last named being, there-
fore, styled ' bhflta-sahkramin {? subservient to creatures).’ I do not
find it stated anywhere, what anush/ubh verses may optionally be
taken for the anuvakyd and y^gyi of the svish/akrft.

206

.SATAPATHA-BRAHMAiVA.

19. Now here Bhillabeya^ made the invita-
tory formula (consist of) an anush/ubh verse, and
the offering-formula of a trish/ubh verse, thinking,
‘ I thus obtain (the benefits of) both.’ He fell from
the cart, and in falling, broke his arm. He reflected:
‘This has befallen because of something or other
I have done.’ He then bethought himself of this:
‘(It has befallen) because of some violation, on
my part, of the proper course of the sacrifice.’ Hence
one must not violate the proper course (of sacrificial
performance) ; but let both (formulas) be verses of
the same metre, either both anush/ubh verses, or
both trish/^ubh verses.

20. He cuts (the portions for Agni Svish^fak^'zt)
from the north part (of the sacrificial dishes) 2, and
offers them up on the north part (of the fire) : for
this is the region of that god, and therefore he cuts
from the north part and offers on the north part.
From that side, indeed, he arose ^ and there
they (the gods) appeased him : for this reason he
cuts from the north part, and offers on the north
part.

21. He offers on this side (in front), as it were, of
the other oblations. Following the other oblations
cattle are produced, and the Svish/akrft represents
Rudra’s power: he would impose Rudra’s power on

^ That is, Indradyumna Bhallabeya, as the Ka^isva recension
reads here and II, i, 4, 6. Cf. X, 6, r, i.

^ He makes, as usual, an under-layer (upastara^ia) of butter in
the ^uhil ; cuts a piece from the north part of each of the two cakes
(or of the one cake and of both the sweet and the sour milk consti-
tuting the sdnnayya) ; and thereupon bastes the pieces twice (not
once) with butter.

* See above, par. 3. The same quarter is assigned to Rudra,
IX, I, I, 10. See also Weber, Ind. Studf I, p. 2^25.

I KANDA, 7 ADHYAYA, 3 BRAhMAAA, 26. 20 /

the cattle if he were to bring it (the Svish/akrft)
into contact with the other oblations ; and his (the
sacrificer’s) household and cattle would be destroyed.
For this reason he offers on this side, as it were, of
the other oblations.

22. That (fire)— to wit, the Ahavaniya — is, indeed,
that sacrifice by which the gods then ascended to
heaven ; and that (other fire) which; wak left behind
here, is the Girhapatya : hence they take out the
former from the Girhapatya, (so as to be) before
(east) of it.

23. He may lay it (the Ahavaniya) down at the
distance of eight steps (from the Garhapatya) ; for
of eight syllables, doubtless, consists the giyatri ;
hence he thereby ascends to heaven by means of
the gS.yatri.

24. Or he may lay it down at the distance of
eleven steps ^ ; for of eleven syllables, indeed, consists
the trish/ubh : hence he thereby ascends to heaven
by means of the trish/ubh.

25. Or he may lay it down at the distance of
twelve steps ; for of twelve syllables, indeed, consists
the ^agati : hence he thereby ascends to heaven by
means of the ^agati. Here, however, there is no
(fixed) measure; let hiiii, therefore, lay it down where
in his own mind he may think proper^. If he takes
it ever so little east (of the Glrhapatya), he ascends
to heaven by it.

26. Here now they say, ‘ Let them cook the sacri-

' The Baudhay. .Sulvas. (66) jays it down as the rule that the
BrihmaMa has to construct his Ahavaniya fire at the distance of
eight prakramas (step of two padas or feet each) to the east of the
Garhapatya, the R^anya at the distance of eleven, and the Vaijya
at the distance of twelve, -steps. Thibaut, Pandit X, p. 22.

^ See I, 2, 5, 14.

208

DATAPATH A-BR A H M AiVA.

ficial dishes on the Ahavantya; for thfence, assuredly,
the gods ascended to heaven, and therewith they
went on worshipping and toiling : therein we will
cook the sacrificial dishes ; therein we will perform
the sacrifice! For, as it were, a displacement^ of
the sacrificial dishes would take place, if they were
to cook them on the Girhapatya. The Ahavanlya
is the sacrifice ; we will perform the sacrifice in the
sacrifice I’

27. However, they also do cook on the GArha-
patya, arguing, ‘The former is indeed dhavaniya
(i. e. “ suitable for a burnt-offering ”) ; but that one,
surely, is not (intended) for this, — viz.' that they
should cook uncooked (food) on it ; but it is (intended)
for this, — viz. that they should offer up cooked (food)
on it’ He may therefore do it on whichever (fire)
he pleases.

28. That sacrifice spake, ‘I dread nakedness.’

‘ What is unnakedness for thee ? ’ ‘ Let them strew

(sacrificial grass) ail round me ! ’ For this reason
they strew (sacrificial grass) all round the fire. ‘I
dread thirst’ ‘ How art thou to be satiated ? ’ ‘May
I satiate myself after the priest has been satisfied!’
Let him therefore, on the completion of the sacrifice,
order that the priest be satisfied ; for then he satisfies
the sacrifice.

Fourth BrAhmawa.

I. Pra,fipati conceived a passion for his own

^ Apaskhala. S^yawa takes skhala to mean winnowing- (or
threshing-) floor (Pkhala): hence apaskhala would mean ‘the
leaping (of the husk, &c.) out of the winn owing-floor.’ The Ka«va
MS. reads, ‘apaskhala iva sa ha.visha»j yad garhapatya.4 ’ (.? ‘the
Garhapatya is to the sacrificial food the outside of a winnowing-
floor, as it were.’) ^

I KANDA, 7 ADHYAVA, 4 BRAHMAi^TA, 4. 209

daughter,— ^either the Sky or the Dawn ‘ May I
pair with her! ’ thus (thinking) he united with her.

2. This, assuredly, was a sin in the eyes of the
gods. ‘ He who acts thus towards his own daughter,
our sister, [commits a sin],’ they thought.

3. The gods then said to this god who rules over
the beasts (Rudra)®, ‘This on^, surely, commits
a sin who acts thus towards his own daughter, our
sister. Pierce him ! ’ Rudra, taking aim, pierced
him. Half of his seed fell to the ground. And
thus it came to pass. ’

4. Accordingly it has been said by the i?/shi ®
with reference to that (incident), ‘ When the father
embraced his daughter, uniting with her, he dropped
his seed on the earth.’ This (became) the chant
(uktha) called ignimS,ruta^; in (connection with)

* For other versions of this legend about Pra^pati (Brahman)’s
illicit passion for his daughter, which, as Dr. Muir suggests, pro-
bably refers, to some atmospheric phenomenon, see Ait. Br. III,,33,
and Tindya. Br. VIII, 2, 10; cf. Muir, Original Sanskrit Texts, IV,
p. 45 ; I, p. 107. See also 6'at. Br. 11 , i, 2, 9, with note.

® The construction here is irregular. Perhaps this is part of the
speech of the gods, being a kind of indirect address to Rudra in
order to avoid naming the terrible god. Dr. Muir translates : ‘ The
gods said, “ This god, who rules over the beasts,’ commits a trans-
gression in that he acts thus to his own daughter, our sister : pierce
him through.” ’ In the Kirava MS. some words seem to have been
omitted at this particular place. According to the Ait. Br., the gods
created a god Bhhtavat, composed of the most fearful forms of
theirs. After piercing the incarnation of Pra^pati’s sin, he asked, and
obtained, the boon that he should henceforth be the ruler of cattle.

> Viz., Rig-veda X, 61, 7, where verses 5-7 contain the first
allusion to this legend.

* The lgnim 4 ruta is one of the Astras recited at the evening
libation of the Soma-sacrifice ; and made up chiefly of a hymn
addressed to Agni Vaifvflnara and one to the Maruts; and
[following the stotriya and anurflpa pragfltha] a hymn to
(Jatavedas; [and one to the Ipas, followed by various detailed

[12] I*

210

S-ATAPATHA-BRAHMAiVA.

this it is set forth how the gods caused that seed to
spring ^ When the anger of the gods subsided,
they cured Pra^apati and cut out that dart of this-
(Rudra) ; for Pra/ipati, doubtless, is this sacrifice.

5. They said (to one another), ‘ Think of some
means by which that (part of the sacrifice torn out
with the dart) may not be lost, and how it may be
but a small portion of the offering itself ! ’

6. They said, ‘Take it round to Bhaga (Savit^f,
the Patron), who sits on the south side (of the sacri-
‘ficial ground) : Bhaga will eat it by way of fore-
portion®, so that it may be as though it were
offered. They accordingly took it round to Bhaga,
who sat on the south side. Bhaga (Savitrf) looked
at it : it burnt out his eyes ®. And thus it came to
pass. Hence they say, ‘ Bhaga is blind.’

7. They said, ‘ It has not yet become appeased
here : take it round to Phshan ! ’ They accordingly

verses or couplets] ; viz., Rig-veda III, 3, ‘ vaij\ 4 narSya przthupS-
^se,’ &c., and I, 87, ‘ pratvakshasaA pratavaso,' &c.; [Rig-veda I,
168, 1-2, stotriya; VII, 16, 11-12, anurflpa]; and Rig-veda 1 , 143,

‘ pratavyasim navyasim,’ &c. (and X, 9, ‘ Spo hi sh/M mayobhuvas,’
&c.) respectively, at the Agnish/oma (and first day of the dvddafiha).
See Ajv. 5 "r. V, 20, 5 ; Ait. Br. Ill, 35 ; IV, 30.

* According to Ait. Br. Ill, 35, where this legend is also given
in connection with the Sgnimaruta jfistra, Agni VaijvSnara, aided
by the Maruts, stirred (and heated) the seed ; and out of it sprang
successively Aditya (the sun), Bhr/gu, and the Adityas; whilst the
coals (ahgSra) remaining behind became the Ahgiras, and Brzhas-
pati, and the coal dust, the burnt earth and ashes were changed into
various kinds of animals. According to HarisvSmin it would seem
that our passage has to be understood to the effect that the compo-
sition of the tgnimdruta jastra shows the order of beings which the
gods caused to spring forth from the seed. See also IV, 5, i, 8. ,

“ See note on I, 7, 4, 18.

» ‘ NirdadSha.’ The KausMt. Br. VI, 10 (Ind. Stud. II, 306) and
Yiska Nir. 1 2, 14 have nir^gMna, ‘ it knocked Out his eyes.’ The
Kaushit.Br. also makes them first take the priritra to Savitr?) and
when it cut his hands, they gave him two golden ones.

I KAiV'I}A, 7 ADHYAYA, 4 BRlUMAiV’A, 9.

21 1

took it round to Piishan. Piishan tasted it: it
knocked out his teeth. And thus it came to pass.
Hence they say, ‘ Pdshan is toothless;’ and there-
fore, when they prepare a mess of boiled rice
(^aru) ^ for Phshan, they prepare it from ground
rice, as is done for one toothless.

8. They said, ‘ It has not yet become appeased
here: take it round to Brfhaspati^!’ They accord-
ingly took it round to B;'2haspati. B^'fhaspati hasted
to Savit^'f for his impulsion (influence, prasava®),
for assuredly Savitrf is the impeller (prasavitrf)
of the gods. ‘Impel (influence) this for me!’ he said.
Savit^'f, as the impeller, accordingly impelled it for
him, and being thus impelled by Savitrf, it did not
injure him : and thus it was henceforth appeased.
This, then, is essentially the same as the fore-portion.

9. Now when he cuts off the fore-portion, he cuts
out what is injured in the sacrifice, — what belongs
to Rudra. Thereupon he touches water : water is
(a means) of lustration, hence he lustrates by means
of water * He now cuts off piece by piece the idt ®,
(which represents) cattle.

^ jSTaru, in the ordinary sense of the word, is a potful of rice (bar-
ley, See) grains boiled, or rather steamed (antariishmapakva), so as to
remain whole, as in Indian curry. Cf. Weber, Ind. Stud. IX, p. 216.

^ According to KausMt. Br. VI, 10, they took it from Pushan to
Indra, as the mightiest and" strongest of the gods ; and he appeased
it with prayer (brahman) ; whence the Brahman (in taking the pri-
ritra) says, / Indra is Brahman.* Weber, Ind. Stud. II, p, 307.

® The consistent use of derivations from one and the same root
(pra-su) in this and similar passages is, of course, quite as artificial
in Sanskrit as must be any imitation of it in English.

^ He thereby averts the evil effects of the act which is connected
with Rudra, ‘ the terrible god ;* see p. 2, note 2. Besides, the idi
with which he now proceeds representing the cattle, he thereby
guards the cattle from the rudriya, cf. above I, 7, 3, 21.

® See I, 8, r, 12, 13,

'■ P 2 , '

212

5'ATAPATHA-BRAHMAiVA.

10. Let him cut off (for the fore-portion) ever so
small a piece L thus the dart comes out; let him
therefore cut off ever so small a piece. He should
(according to some) put clarified butter on one side
only, either below or above : thus that which is hard
becomes soft and flows forth ; and for this reason he
should put butter on one side only, either below or
above.

11. Having (nevertheless®) made an underlayer
of butter * and a double cutting from the oblation
(havis), he pours butter on the upper side of it; for
it is only in this way that this becomes part of the
sacrifice.

12. Let him not carry it (to the Brahman) along
the front (east) side of the Ahavanlya fire) ; (though)
some, it is true, do carry it along the front side.
For on the front side stand the cattle facing the
sacrificer: hence he would impose the power of
Rudra on the cattle, if he were to carry it along the
front side, and his (the sacrificer’s) household and
cattle would be overwhelmed. Let him therefore
cross over in this tvay (behind the paridhis); for thus
he does not impose Rudra’s power on the cattle and
he removes that (dart) sideways *■

^ According to Kdty. Ill, 4, 7, the prSjitra, or (Brahman’s) fore-
portion, is to be of the size of a barley-corn or a pippala (Ficus
Religiosa) berry.

“ There is no indication in the text of two different practices
being hare referred to. The KS«va recension, however, puts in
here, ‘ but let him not do so,’ which is evidently understood in our
text also.

’ Viz. in the praritraharawa, or pan which is to receive the
Brahman’s portion. The hollow part of the vessel is to be either
of the shape of a (hand-)mirror, i.e. with a round bowl, or of that of
a femasa or jug, i.e. with a square bowl (p. 7, note i). Kity. I,
3) 40, 41, On the ‘underlayer’ of butter, see I, 7, 2, 8.

,, * jTiryag evainaw nirmimite.’ I am in doubt as to whether

I KkNDA, 7 ^DHYAYA, 4 BrAhmaata, I 7.

13. He (the Brahman) receives ^ it, with the text
(V^^. S. II, I r b, c), ‘At the impulse (prasava) of
the divine Savitrf I receive thee with the arms of
the Alvins, with the hands of Phshan ! ’

14. And in like manner as Br2haspati then hasted
to Savitrz for his impulsion, — ^for, assuredly, Savitrf
is the impeller of the gods, — and said, ‘Impel this for
me ! ’ and Savitrf, the impeller, impelled it for him ;
and, impelled by Savitrz, it did not injure him; so
now also this one (the Brahman) hastes to Savitrf
for his impulsion, — for, assuredly, Savitrz is the
impeller of the gods,— and says ‘impel this for me!’
and Savitrz, the impeller, impels it for him ; and, im-
pelled by Savitrz, if does not injure him.

15. He eats ^ the fore-portion, with the text (VA^.
S. II, ii d), ‘With Agni’s mouth I eat thee!’ for
Agni, assuredly, it does not injure in any way ; and
so neither does it injure him (the Brahman),

16. He must not chew it with his teeth: ‘lest
this power of Rudra should injure my teeth ! ’ so
(he thinks), and therefore he must not chew it with
his teeth.

17. He then rinses his mouth with water; — water
is (a means of) purification: hence he purifies himself
with water, (that is, a means of) purification. After
he has rinsed the vessel®, —

enam (which is omitted in the Ka«va text) really refers to Rudra’s
dart. Cf. par. 9.

‘ According to Kity. II, 2, 15, he first looks at it, with the text
(V2^. S. p. 58) : ‘ With Mitra’s eye I look on thee ! ’

“ According to Kdty. II, 2, 17, he previously puts it down on the
shoulder of the altar, with the text (Vl^. S. p. 58), ‘ I put you down
on the navel of the earth, in the lap of Aditil’ According to 19,
however, this is optional (except when the Brahman does not eat
the prifitra immediately).

’ According to Katy. II, 2, 20, the Brahman, having rinsed the

214

;SATAPATHA-BRiHMAiVA.

18. They bring him the Brahman’s portion \ The
Brahman, in truth, sits south of the sacrifice, as its
guardian. He sits facing that portion. As regards
the fore-portion, that they have already brought to
him and he has eaten it. In the Brahman’s portion
which they now bring to him, he obtains his own
share ; and henceforth he watches what remains in-
complete of the sacrifice : for this reason they bring
him the Brahman’s portion.

19. He (the Brahman) must maintain silence (from
the time he takes his seat on being elected) ^ up to
that speech (of the Adhvaryu), ‘ Brahman, shall I
step forward?’ Those (priests) who, in the midst of
the sacrifice, perform the ii/i, which represents the
domestic offerings (pdkaya^wa) tear the sacrifice
to pieces, injure it. Now the Brahman, assuredly,
is the best physician : hence the Brahman thereby
restores the sacrifice ; but, if he were to sit there
talking, he would not restore it : he must therefore
maintain silence.

20. If he should utter any human sound before
that time, let him there and then mutter some Rik
or Y a^us-text addressed to Vish«u ; for Vishnu is

vessel [or, according to the comment, the two prSjitraharawa, one
of which is used as lid to the other], touches his navel, with the
text (Va^g. S. p. 58), ‘May the deities there are in the waters purify
this! Enter the stomach of Indra, being offered with “Hail!”
Mix not with my food t Settle down above my navel ! In Indra ’s
stomach I make thee settle 1 ’

‘ The Brahman’s regular portion (brahmabhdga) of the sacrifi-
cial food is cut, like the prfiritra or fore-portion (which apparently
he receives as the.representative of Brfhaspati), from Agni’s cake.

“ See I, I, 4, 9.

’ According to the scholiast, it represents the pikaya^na or
domestic (cooked) offerings, because at the latter, as in the \dk, the
remains of the offerings are eaten.

I kAjVDA, 7 ADHYAyA, 4 BRAriMAiVA, 2 2. 215

the sacrifice, so that he thereby again obtains a hold
on the sacrifice : and this is the expiation of that
(breach of silence).

21. When he (the Adhvaryu) says, ‘Brahmin, shall,
I step forward ? ’ the Brahman mutters thus (Vi^.
S. II, 12), ‘This thy sacrifice, O divine Savitrf,
they have announced . . . ,’ — thereby he has re-
course to Savit^z for his impulsion (prasava), for
he is the impeller (prasavitrz) of the gods ; —

‘ to Bre’haspati, the Brahman,’ — ^for Brzhaspati,
assuredly, is the Brahman of the gods : hence
he announces that (sacrifice) to him who is the
Brahman of the gods ; and accordingly he says, ‘ to
B;'?haspati, the Brahman.’ — ‘ Therefore prosper the
sacrifice, prosper the lord of sacrifice, prosper me!’
In this there is nothing that requires explanation.

22. [He continues, S. II, 13]: ‘May his mind
delight in the gushing (of the) butter ^ 1 ’ By the
mind, assuredly, all this (universe) is obtained (or
pervaded, Aptam) : hence he thereby obtains this
All by the mind. — ‘ May Brfhaspati spread (carry
through) this sacrifice! May he restore the sacrifice
uninjured!’— he thereby restores what was torn
asunder. — ‘ May all the gods rejoice here !’ — ‘all the

! gods,’ doubtless, means the All:, hence he thereby

restores (the sacrifice) by means' of the All. He
may add, ‘Step forward!’ if he choose; or, if he
choose, he may omit it.

‘ ‘ Mano ^fltir [gyotir, KS«va rec.j ^shatam S^yasya.’ lam

inclined to read ^ter [c£- Ath.-veda XIX, 58 , i : ghntasya ^tiA
samini]. Mahtdhara interprets : ‘ May the rushing (eager) mind
I devote itself to the butter 1 ’ Hillebrandt, Neu- und Vollmondsopfer,

I P- *35, apparently proposes to combine mano^htir ‘des Geistes

> Schnelligkeit.’ Perhaps ^ushatdm has to be taken in a transitive

^ sense : ‘ May the gushing of the butter delight the mind.’

I '

216

JATAPATHA-BRAHMAiVA.

Eighth AdhyIya. First BrAhmajva.

The Ida.

1. In the morning they brought to Manu^ water
for washing, just as now also they (are wont to)
bring (water) for washing the hands. When he was
washing himself, a fish came into his hands.

2. It spake to him the word, ‘ Rear me, I will
save thee ! ’ ‘ Wherefrom wilt thou save me ?’ ‘A
flood will carry away all these creatures ^ : from that
I will save thee ! ’ ‘ How am I to rear thee ?’

3. It said, ‘As long as we are small, there is
great destruction for us: fish devours fish.. Thou
wilt first keep me in a jar. When I outgrow
that, thou wilt dig a pit and keep me in it. When I
outgrow that, thou wilt take me down to the sea,
for then I shall be beyond destruction.’

4. It soon became a ^/^asha (a large fish); for that
grows largest (of all fish)®. Thereupon it said, ‘In
such and such a year that flood will come. Thou

^ For other translations of this important legend of the deluge,

P- 9 (Ind. Stud. I, 161 seq.); Max
Muller, History of Ancient Sanskrit Literature, p. 425- J- Muir
Original Sanskrit Texts, I, p. 182. For the later versions of the
same legend, especially the one from the Mah^bharata (Vanaparvan
12747-12802), see Original Sanskrit Texts, I, p. 196 seq.

_ ^ According to the scholiast, ' it wiU carry away all these creatures
that live in Bharatavarsha to some other country.'

’ ? Sasvad dhag/iasha ^sa, sa hi ^eshMaw vardhate 'thetithi®
sama« tad augha ^gantl. 'Bald war er ein Grossfisch (^AasM),

He V ‘ He became soon a large fish-
He said to Manu, ''When I am full-grown, in the same year the
floodwillcome. 'MaxMttller. ‘ Straightway he became a l^e fish;

in enH^T'^^® ^/ 5 asha fs here

intended for 4 e name of some fabulous horned fish (cf. srmgi,

sr^Dg2). In the Black Ya^r-veda (Taitt. S. I, 7, i ; n, 6, 7) the

I kAnda, 8 adhyIya, i b'rAhmana, 6,

217

shalt then attend to me (i.e. to my advice) by preparing
a ship and when the flood has risen thou shalt enter
into the ship, and I will save thee from it.'

5. After he had reared it in this way, he took it
down to the sea. And in the same year which the
fish had indicated to him, he attended to (the advice
of the fish) by preparing a ship ; and when the flood
had risen, he entered into the ship. The fish then
swam up to him, and to its horn he tied the rope of
the ship, and by that means he^ passed swiftly up to
yonder northern motmtain.

6. It then said, ' I have saved thee. Fasten the
ship to a tree; but let not the water cut thee off®,
whilst thou art on the mountain. As the water

i^a is represented as a cow, produced by Mitra and Varu«a (see
below, par. 24). Perhaps it was this version and the symbolical
representation of the idi as meaning cattle, which suggested the
notion of a horned fish, in adapting an older legend.

^ I adopt here, though not without hesitation, the interpreta-
tion proposed in the St. Petersb. Diet. (s.v. up a- as), which the
separation of mdm from the verb favours. Professor Max Muller
translates : * Build a ship then, and worship me.' Dr. Muir : ‘ Thou
shalt, therefore, construct a ship, and resort to me.’ The Mahd-
bhdrata has : ‘ When standing on the ship, thou shalt look put for
me : I shall be recognisable (by my being) furnished with a horn,'
which, after all, may furnish the correct explanation of our passage.

^ Or, ' it,’ that is, either the ship, or the fish. That abhi-dudrava,
the reading of the Ka;2va school, is the rigfit one, seems to follow
from the next paragraph. Professor Weber’s edition has ati-du-
drd va, as read by his best MS., 'it (or he) sailed across the mountain.’
The reading of the other MSS. adhi-dudrtva must be a clerical
error, most likely for abhi-dudrdva. Professor Muller translates:
'The fish carried him by it over the northern mountain.’ Dr. Muir:

' By this means he passed over (or, he hastened to) this northern
mountain.’

® AntarMaitsit, ? ‘cut thee asunder,’ Max Miiller; ‘wash thee
away ;’ ' fortspiilt,’ Webet; ' abschneiden, intercludere,’ St. .Petersb,
Diet. I adopt this last meaning, =' leave thee stranded.’

2i8

SATAPATHA-BRAHMAiVA.

subsides, thou mayest gradually descend!’ Ac*
cordingly he gradually descended, and hence that
(slope) of the northern mountain is called ‘Manu’s
descent K The flood th en swept away all these
creatures, and Manu alone remained here.

7. Being desirous of offspring, he engaged in
worshipping and austerities. During this time he
also performed a pika-sacrifice: he offered up in the
waters clarified butter, sour milk, whey, and curds.
Thence a woman was produced in a year: becoming
quite solid 2 she rose; clarified butter gathered in
her footprint. Mitra and Varu^^a met her.

8. They said to her, ‘Who art thou?’ ‘Manu’s
daughter, she replied. ‘Say (thou art) ours,’ they
said. ‘No,’ she said, ‘I am (the daughter) of
him who begat me.’ They desired to have a share
in her. She either agreed or' did not agree®, but
passed by them. She came to Manu.

9. Manu said to her, ‘Who art thou?’ ‘Thy
daughter,’ she replied. ‘ How, illustrious one, (art
thou) my daughter?’ he asked. She replied.

_ According to the version of the MahSbhirata, ‘ the peak of the
Himalaya to which the ship was tied, was afterwards called nau-
ban^hana, ‘the tying of the ship.’ Professor Weber also draws
ention to Ath.-veda XIX, 39, 8, where the term na vap rabhrazn-

of the ship’ is used in connection with the
summit of the Himavat.

“ Pibdamina-iva, as taken by the St. Petersb. Diet. The
meaning dripping with fat, unctuous,’ offered by the commentator,
was probabipupsted to him by what follows in the text; and by
the cow-version (p. 216, note 3), Taitt. Br. II, 6, 7, i.

Or, as the commentator takes it, ‘ she both promised and did

P’^o^ised, inasmuch as she

Mitra ' ^ (helon^^^^^ to, or the daughter of,

Mitra and "" i,’ inasmuch as

Mitra and Vanwa have no share in the ii/i portions.

I kIjvda, 8 adhyAya, i brAhmaata, 13. 219

‘ Those offerings (of) clarified butter, sour milk, whey,
and curds, which thou madest in the waters, with
them thou hast begotten me. I am the blessing
(benediction) : make use of me at the sacrifice ! If
thou wilt make use of me at the sacrifice, thou wilt
become rich in offspring and cattle. Whatever
blessing thou shalt invoke through me, all that shall
be granted to thee!’ He accordingly made use of
her (as the benediction) in the middle of the sacri-
fice ; for what is intermediate between the fore-
offerings and the after-offerings, is the middle of
the sacrifice.

10. With her he went on worshipping and per-
forming austerities, wishing for offspring. Through
her he generated this race, which is this race of
Manu ; and whatever blessing he invoked through
her, all that was granted to him.

11. Now this (daughter of Manu) is essentially
the same as the I ; and whosoever, knowing this,
performs with (the) I <2^ A ^ he propagates this race
which' Manu generated ; and whatever blessing he in-
vokes through it (or her), all that is granted to him.

12. It (the iflfa) consists of a fivefold cutting ;
for the \d%., doubtless, means cattle, and cattle con-
sist of five parts®: for this reason it (the idz) consists
of a fivefold cutting.

13. When he (the Adhvaryu) has cut off the iffi
piece by piece and broken off the fore-part of the

^ lifayd iarati has the double meaning ‘lives with Idi (the
woman)’ and ‘ practices sacrificial rites with the Wfi-ceremony.’

“ See p. 16, note i.

® The technical expression used for this fivefold cutting of the
itfa is sam-ava-do, ‘to cut off completely (or together),’ or,
according to the St. Petersb. Diet., ‘to divide and collect the

2 20

iS-ATAPATHA-BRAHMAiNTA.

cake (for the sacrificer s portion), he puts it (the
latter) down (on the barhis) before the dhruvsl-
spoon. Having then handed over the former (the
id^) to the Hotr/\ he passes by him towards the
south.

14. He anoints the Hotri here^ (with clarified
butter taken from the id§i); and with it the Hotrz
anoints his lips, with the text, ' Of thee, offered by the
lord of the mind, I eat for sap, for out-breathing !’

15. He then anoints the Hot;^^ here^; and with
it the Hotrz anoints his lips, with the text, ‘ Of thee,
offered by the lord of speech, I eat for strength, for
in-breathing!'

16. At that time, namely, Manu became appre-
hensive (thinking), ‘ This (part) of my sacrifice — that
is, this idk representing the domestic offering —
is certainly the weakest : the Rakshas must not

pieces/ The five cuttings of the consist of the upastarawa,
or underlayer of butter in the i^/ipatri; of two cuttings of each
of the ha vis (or dishes of sacrificial food) from their southern
and central parts respectively; and of two drippings (or bastings,
abhigh^ra«a) of butter, as in the case of the svish/akr/t (see K£ty.
Ill, 4, 6, and note on I, 7, 3, 20). According to some authorities,
the idi consists of four cuttings only (cf. Hillebrandt, Neu- und
Vollm. p. 122).

^ According to Katy. Ill, 4, 8, 9, he does so without quitting
his hold of the idi; and he withdraws the latter from the Hotr/,
when he anoints him.

^ A gesture here indicates the two middle joints (or, according
to Harisvamin, the intermediate links) of the Hotrf^s right fore-finger,
viz. first the lower joint, and afterwards (par. 15) the upper joint ;
whereupon the Hotrz applies the respective joints to his lips and
smears the butter on them, cf. Ajv. -S’. I, 7, i ; Mty. HI, 4/ 9 ;
Hillebrandt, op. cit, p. X24. In -Sat. Br. XII, 2, 4, 5 the fore-finger
is called annaditam^, or the finger ^ which eats most food ; V cf.
Weber, Prati^Msfitra, p. 97.

I KANDA, 8 ADHYAYA, I BRAHMAiYA, l8.

injure my sacrifice at this place.’ Accordingly by
that (butter, taken from the and smeared on
his lips) he promoted it (the id& to a safe place,
thinking), ‘ Before the Rakshas (come) ! before the
Rakshas (come) ! ’ And in like manner this one also
thereby promotes (the idi to a safe place, thinking),
; Before the Rakshas (come) ! before the Rakshas
(come) ! ’ And though he does not (at present) eat
(the idA) visibly, lest he should eat it before it is
invoked, he nevertheless promotes it (to a safe
place), when he smears the (butter) on his lips.

17. He now cuts off piece by piece (the avin-
ta redact) in (or, into) the Hot Ws hand. That which
is cut up piece by piece he thus makes visibly enter ^
the Hotrz ; and through that which has entered (or
is cooked in) his own self, the Hotrf invokes a
blessing on the sacrificer : for this reason he cuts it
off piece by piece in the Hotrf’s'hand*.

18. He now calls® (the id A) in a low voice. At
that time, namely, Manu became apprehensive (think-
ing), ‘ This (part) of my sacrifice — that is, this idA

^ Endm hotari jraj’ati, literally ‘ he makes it enter into, remain in,
the Hotrz'.’ The author, however, here, as in I, 6, 4, 7, mixes up the
verb rri with rri, 'to cook.’ The re^on for this see p. 177, note 4.

® This, according to Asv. St. I, 7, 3, and comm., is effected in
the following way : the Hotn' takes the itfi with his joined hands
(aff^ali) and makes it lie in his left hand; whereupon the Adhvaryu
cuts the (fivefold cut) avfintare«f 4 from the idi into the Hotrz’s
right hand, the fingers of which point northwards; the five cuttings
apparently consist of the ‘underlayer’ of butter, two pieces cut
from the iia, and drippings of butter on them. Gf. Hillebrandt,
op.- cit, p. 125.

’ During the invocation of the \dk the Hotrf holds the butter
(as well as the avintareda), and the other priests (except the
Brahman) and the sacrificer touch the \dA (or, according to Karka,
the Hotr/). Kdty. Ill, 4, ii, 12.

222

^atapatha-brIhmajva.

representing the domestic offerings — is certainly the
weakest : the Rakshas must not injure my sacrifice
at this place.’ He accordingly called it to him in
a low voice (thinking), ‘Before the Rakshas (come)!
before the Rakshas (come) I ’ And in like manner
this one (the Hotrz) thereby calls it (thinking),
‘Before the Rakshas (come)! before the Rakshas
(come) ! ’

iQi He calls thus (in a low voice) \ ‘ Hither is
called the Rathantara (chant), together with the
earth : may the Rathantara, together with the earth,
call me ^ ! Hither is called the Vdmadevya (chant),
together with the atmosphere: may the Vdmadevya,
together with the atmosphere, call me! Hither is
called the Brzbat (chant), together with the sky:
may the Brfhat, together with the sky, call me!’
In thus calling her (the Ia?i) to him, he calls to him
both these (three) worlds and those chants

20. ‘ Hither are called the cowsS together with the

* considerable differences between the text of, the

Hotr/’s call to the idS. as here given and that given in ksv. S. J, 7, 7.
The text of the Black Ya^r-veda (Taitt. Br. Ill, 5, 8 ;■ Taitb S.
IIj 6> 7 j Ij 7 ) i)> on the other hand, only differs from ours in one
or two points. According to Asv. S. I, 5, 28, the calls are to be
uttered in the highest pitch (cf. Hillebrandt, Neu- und Vollmonds-
opfer, p. 126, note).

“ Viz. the Hotn, as the representative of the officiating priests
Schol.

On the rathantara and br/hat sdmans, see p. 196, note 2

The vimadevya saman is Sama-vedall, 32-34: kaya nar ;5itra

a bhuvad fiti sadavridhai sakhi, ‘with what favour will he assist

us, the wonderful, ever-gladdening, friend,’ &c. Cf. Haug Ait
Br. II, 246. o , .taau^, All.

* For upahfita givaA, the Taitt. reads upahfit^ dhenuy5,
‘caUed hither is the cow.’ Arval. 5 'r. has upahifti giva,5 sahiriraA—
upahuta dhenol saharfshabhl Here and after the succeeding
calls we have apparently to supply. the inverse formulas, ‘May

I KANDA, 8 ADHYAyA, I BRlHMAiVA, 24. 223

bull!’ — the idi, assuredly, means cattle: hence it is
her he thereby calls in an indirect (mystic) way ;
(and in saying), ‘ together with ,the bull,’ he calls her
tosrether with her mate.

21. ‘ Hither is called (IdA) by that (sacrifice) which
is performed by the seven Hotr/sT — he thereby
calls her by the Soma-sacrifice performed by the
seven Hotres\

22. * Hither is called Ida, the conquering!’ — he
thereby calls her directly. ' Conquering ’ he says,
because she overcomes evil, and for that reason he
calls her ‘ the conquering.’

23. ‘ Hither is called the friend, the food^l’ — the
friend, the food, doubtless, means breath : hence he
thereby calls hither the breath. ‘ Hither is called
the Hek^l’ — he thereby calls hither the (body of
i(^d), he thereby calls hither the, entire (i^a).

24. He now intones (in a loud voice): is

called hither! Hither (thither) is called I^a! May

also call us to her!’ In saying, is called

the cows together with the bull call us,' &c., as in Tailt. Bn, they
being likewise omitted in Taitt. S. II, 6, 7.

^ The seven Hotr/s comprise the Hotrz with his assistants, the
Maitrdvaruwa (or Praj’^stri), and AM^avaka ; and the chief assistants
of the Brahman, viz. the Brahma^aiMazi^sin, Agnidhra, Potrz* and
Nesh/n. The Gravastut, another assistant of the Hotrz, is often
added as eighth HotrzV Cf. Haug, Ait. Br. II, p. 147. Instead of
upahilta saptahotra in our text, the Kazzva text and the Black
Ya^r-veda read upahUtiy^ saptahotra^, 'called hither are the
seven Hotrzships ; V Axval. J?r. upahiita divyd sapta hotara>^,
‘ called hither are the seven divine Hotrzs.'

2 ‘the eating, enjoying;' perhaps the author here

takes it in the sense of 'feeder,' in that of ' eater, quaffer ; ' Sayazza,
'on Taitt. S. II, 6, 7, 3, takes it as Soma-drink (somapitha).

® Apparently, like hikkd (verb hikk), imitative of the internal
sound of the hiccough. The Mzzva MS. has harik instead; and
the Black Ya^us ho, which it identifies with the self (atman).

224

JATAPATHA-BRAHlVrAJVA.

hither,’ he, in a direct way, calls her, who is thereby
called hither, as being what she really was : a cow,
assuredly, she was, and a cow is four-footed ; and
therefore he calls her four times h,

25. But in calling her four times, he calls her
in different ways, in order to avoid repetition (of
sacrificial performance) ; for, if he were to call, ‘

is called hither! Idi is called hither!’ or ‘Hither
is called IdA ! hither is called IdA !’ he would indeed
commit the (fault of) repetition. By saying, ‘ I^i is
called hither ! ’ he calls her hitherwards ; and by
‘ Hither (or thither, lit. called to somebody) is called
IdA ! ’ he calls her thitherwards. By saying, ‘ May
IdA also call us to her,’ he does not omit himself,
and, besides, it (the formula) is changed. By (the
second), ‘IdA is called hither!’ he again calls her
hitherwards ; so that he thereby (and by the second,
‘Hither is called IdA,’ again) calls her hitherwards
and thitherwards.

26. ‘ Manu’s daughter, the butter-pa thed (ghrfta-
padi) : Manu, indeed, begat her of old: for this
reason he says, ‘Manu’s daughter.’ ‘The butter-
pathed’ he says, because butter gathered in her foot-
print : therefore he calls her ‘ butter-pathed.’

27. And further, ‘She who belongs to Mitra and
Varu«a ; ’—this ‘ Maitrdvaru^a nature ’ (is hers),
because she met Mitra and Varu«a^ — ‘She, the
god-fashioned one, is called Hither as the Brahman * ; ’

^ After ‘May I^a also call tis to her,’ repeats is called
hither! Called hither (thither) is IdS.!’

’ See I, 8, I, 7-8, with note 3.

’ Brahmd devakrztopahlltd ; the Black Ya^r-veda and Arval. Ar.
read ‘ brahma devakrftam upahfttam.’ Gf. Taitf. S. I, 7, i, 5,
brahma vai devintm bnhaspatiA.

I KANDA, 8 ADHViYA, I BRIhMAJVA, 29. 225

for she, the god- fashioned one, is indeed called hither
as their Brahnian. — ‘ Hither are called the divine
Adhvaryus, called hither the human 1 ’ — he thereby
calls both the divine Adhvaryus and those that
are human : the divine Adhvaryus indeed are the
calves^ (vatsi^), and what others there are, are
the human ones.

28. ‘ — They who are to prosper this sacrifice,
they who are to prosper the lord of sacrifice.’ Those
Brihmaraas, who have studied and teach the Veda,
assuredly prosper the sacrifice, since they spread
(perform) and produce it : these he thereby pro-
pitiates. And the calves also assuredly make the
lord of sacrifice prosper ; for the lord of sacrifice
who possesses abundance of them, does indeed pros-
per; for this reason he says, ‘They who are to prosper
the lord of sacrifice.’

29. ‘ Hither are called the primeval, law-abiding,
divine (fern.) heaven and earth, whose sons are
gods.’ He thereby calls to him those two, heaven
and earth, within which all this (universe) is em-
braced. — ‘ Hither is called this sacrificer:’ thereby
he calls the sacrificer to him. Why he does not
mention his name on this occasion, is that this is a
mysterious benediction on the i<fd. Were he, on
the contrary, to mention the name, he would do
what is human, and the human certainly is inau-
spicious at the sacrifice : hence he does not mention

‘ ? The GOimnentator remarks : * He says, The divine Adhvaryus
assuredly are the calves,’ because, in his opinion, the sannayya
constitutes the sacrificial food which contains the Adhvaryus (havds —
adhvaryuvat). In I, i, 2, 17 we met with the Arvins as the two
divine Adhvaryus.

[12]

Q

226

satapatha-brAhmaata.

the name, lest he should do what is inauspicious at
the sacrificed

30. ‘ Hither (he is) called for future worship of
the gods;' he thereby in a mysterious manner
invokes the blessing of life on this (sacrificer) ; for
as he sacrificed heretofore, so, while living, he will
sacrifice hereafter.

31. Moreover, he thereby in a mysterious manner
invokes the blessing of offspring for him ; for who-
soever has offspring, — while he, on his part, goes to
yonder world, his offspring, sacrifice in this world :
hence future worship of the gods means offspring.

32. Moreover, he thereby in a mysterious manner
invokes the blessing of cattle for him ; for whosoever
has cattle, will sacrifice hereafter, as he has sacrificed
heretofore.

33. ‘ Hither (he is) called for more abundant havis-
offering; ’ he thereby in a mysterious manner invokes
the blessing of life on him ; for as he has sacrificed
heretofore, so while living will he hereafter again
and again make offerings.

34. Moreover, he thereby in a mysterious manner
invokes the blessing of offspring for this (sacrificer) ;
for whosoever possesses offspring, — though he, of
his own self, be one only, yet that offering is made
tenfold by his offspring : hence offspring means more
abundant offering.

35. Moreover, he thereby in a mysterious manner
invokes the blessing of cattle for Ihm ; for whoso-
ever possesses cattle, will make offering again and
again, as he has sacrificed heretofore.

36. This then is the benediction (implied in these
formulas), ‘ May I live, may I have offspring, may

‘ Whh this and the following paragraphs cf. I, 9, i, 12 seq.

I kKndA, 8 ADHYAYA, I BR^HMAiVA, 39, 227

I obtain prosperity!’ Now in praying for the
blessing of cattle, he prays for prosperity ; for cattle
means prosperity : hence through these two benedic-
tions everything is obtained; and therefore these
two benedictions are here pronounced,

37. [He continues to call], ‘ Hither (he is) called
to this (sacrifice, for the prayer*), “May the gods
graciously accept this my offering (ha vis)!”’ he
thereby invokes complete success 6n the sacrifice ;
for what offering the gods graciously accept, by that
one gains great things ; for this reason he says, ‘may
they graciously accept

38. They (the priests and sacrificer) eat it (the
i^4), and do not offer it up in the fire ; for assuredly
the id^ means cattle : hence they do not offer it
in the fire, lest they should throw the cattle into
the fire.

39. In the vital airs rather it is offered, partly
in the Hotrz, partly in the Sacrificer, partly in the
Adhvaryu. Now, when he has broken off the fore-
part of the (Agn-i) cake, he places it before the
dhruvd-spoon. But the dhruvS. represents the
sacrificer : hence this will be eaten by the sacrificer.
And if he does not now visibly eat it, lest he should
eat before the sacrifice is completed, it nevertheless
is now (symbolically) eaten by him. All of them

^ See SSyawa’s comm, on Taitt. S. II, 6, 7, 6 .

Before this formula the Black Ya^r-veda inserts, ‘Called (he
is) to the heavenly abode!’ and after it as the final formula, ‘ All
that is dear to him (the sacrificer) is called 1 Called (he is) off? by)
everything dear that is called!’ Taitt. Br. Ill, 5, 9, 3. For the
modifications of the concluding mantras in the case of the iddi
being invoked for the mistress of the house (.Sat. Br. I, 9, 2, 5), see
Taitt. Br. Ill, 5, 13.

Q 2

228

.SATAPATHA-BRAHMAi^A.

eat (of the idi) : ‘ May it be offered for me in all!'
thus (he thinks). Five eat of it, — the idk indeed
means cattle, and cattle are fivefold : hence five
eat of it.

40. Now when he (the Hotri) intones (in a loud
voice) ^ he (the Adhvaryu) divides the ( Agni) cake
into four parts, and lays it on the barhis (the sacri-
ficial grass covering the altar). Here it lies in place
of the fathers ; for there are four intermediate
quarters, and the intermediate quarters represent
the fathers : for this reason he divides the cake into
four parts, and lays it on the barhis \

^ Viz. 'Idi is called hither I' see par. 24. According to Katy.
Ill, 4, 12, all (the other priests and the sacrificer, probably with
the exception of the Brahman) touch the i^fd (or, according to
Karka, they touch the Hotrz who holds the id^) whilst the invoca-
tion of the ida, takes place. The quartering of the cake, according
to ib. 13, is done with the text, ' Make swell, O ruddy one I milk
me life ; milk me offspring ; milk me cattle ; milk me brahmahood ;
milk me kshatriyahood; milk me people 1 Fatten through the pro-
geny, through the cattle of him who hates us, whom we hate ! ’

^ According to Katy, III, 4, 14, the Adhvaryu puts the four
parts on the barhis and assigns one to each priest. But according
to the commentary and to other Sfltras, it is the sacrificer who
allocates the portions by laying them down so as to correspond
with the four intermediate regions, commencing in the south-east
(or Agni’s) region, and saying, ' This for the Brahman,' ‘ This for the
Hotrz;' ‘ This for the Adhvaryu,' ‘ This for the Agnidh.' The sacri-
ficer then shifts his Brahmanical cord from the right to the left
shoulder, and while touching the four portions, and looking towards
the south (the region of the fathers), murmurs (Va^. S. II, 31), ‘Here,
O fathers, regale yourselves ! Like bulls come hither (a vrfsh^ya-
dhvam) each to his own share!' He then quits his hold of the
portions, and murmurs, ‘ The fathers have regaled themselves : like
bulls they came each to his own share ! ' See *Sat. Br. H, 4, 2, 20 seq. ;
Va^. S.p. 5^;^. [The Ka«va text of the Brahmawa does not mention
the formulas here any more than does our author.] He then shifts
the cord back on his left shoulder, touches water, and hands the
portions to the priests for them to eat Katy. HI, 4, 16-18.

I KAA^DA, 8 ADHYAYA, I BRAHMAiVA, 43 - 229

41. And when he recites, ‘Hither are called heaven
and earth,’ he hands it (the shafl^avatta-^) to the
Agnidhra, The Agnldhra eats (the two pieces),
with the respective text? (Vi^. S. II, lo-n), ‘Hither
is called mother Earth ; may mother Earth call me
to her! Agni (am I) by virtue of my Agnidhraship.
Hail!’ ‘ Hither is called father Heaven; may father
Heaven call me to him ! Agni (am I) Ey virtue of
my Agnidhraship. Hail!’ He, the Agnidhra, truly
is the representative of heaven and earth, and there-
fore he eats (the sha^favatta) in this manner.

42. And when (the Hotrt) pronounces the bene-
diction®, then (the sacrificer) mutters (V^. S. II, lo a),
‘ May Indra bestow on me that power of his ! may
abundant riches accrue to us ! may there be blessings
for us ! may there be true blessings for ns ! For
indeed this is a receiving of blessings : hence what
blessings the priests on this occasion invoke on him,
those he thereby receives and makes his own.

43. [On the conclusion of the invocation and the
eating they cleanse themselves (with water poured)

1 Katy. ^S’r. Ill, 4, 19. There is some uncertainty as to the
particular time when the Adhvaryu cuts the sha<favatta; cf.
Hillebrandt, p. 123. MaMdhara on Va^. S. II, lO remarks: When
the Hotrz pronounces the call to heaven and earth, then he (the
Adhvaryu), having put one piece of each of the two cakes in
(the two bowls of) the Sha^favatta (vessel), gives it to the Agmdh,
and the latter eats it with the formulas ‘Hither is called (the mother
Earth),’ &c. The ‘ six cuttings' of the Sha<favatta consist of a piece
of the Agni cake with an ‘ underlayer ’ and a dripping of butter for
each of the two bowls of the Sha<favatta dish.

® That is, the formula ‘ Hither is called the sacrificer, see par. 29.

* The priests eat first their quarter of the cake and then, wit t e
sacrificer, their share of the idi. The Hotrz eats also the avan
tare^a, with the text (Asv. S. 1 , 1 , 8), ‘ Om, accept graciously our
share!’ &c.

230

^ATAPATHA-BRAHMAiVA,

through the two strainers (pavitra, ‘ purifier ’). For
they have now performed the id^, which represents
the domestic offerings ; and thinking, ‘ Purified by
the purifiers we will now perform what part ’ of the
sacrifice remains still unaccomplished,’ they cleanse
themselves with the strainers.

44. He (the Adhvaryu) then throws the two
strainers on the prastara h The prastara, doubtless,
represents the sacrificer, and the two strainers the
out-breathing and in-breathing: hence he thereby
invokes out-breathing and in-breathing on the sacri-
ficer; and for this reason he throws the strainers on
the prastara.

Second BrAhmana.

The After-Offerings (AnuyIgas).

I. They now remove two burning samidhs (from
the Ahavaniya fire). That fire, indeed, is now worn
out, (and therefore useless) for the after-offerings,
since It has been carrying the sacrifice to the gods :

^ Let us perform jhe after-offerings in such (fire) as
is not out-worn ! ’ thus they think, and for this reason

they remove those two burning samidhs (from the
fire).

2. Thereupon they again move them dose (to the
re). Thereby they cause the fire to increase again
and to be no longer out-worn: ‘Let us perform
what part of the sacrifice remains still unaccom-
plished in such (fire) as is not out-worn!’ so think
they, and for this reason they again move them
dose (to the fire).

3- He (the Agnidhra) then puts on the ki'ndlino--

^ See I, 3, 2, 5 seq. The Ka«va text omits this paragraph.

I KANDA, 8 ABHYAyA, 2 BrAhMAATA, 5.

231

Stick (which was reserved at the time of kindling) h
He thereby kindles that (fire) : ' Let us perform in the
well-kindled (fire) what part of the sacrifice remains
unaccomplished ! ' thus he thinks, and for this reason
he puts on the samidh.

4. The Hotrz consecrates it' (the kindling-stick),
with the formula (Va^. S. II, X4a), 'This, O Agni,
is thy kindler ; mayest thou grow and increase by
it ; and may we also grow and increase ! ’ for even as
before he recited over the fire when it was being
kindled, so also now he recites. This is the Hotrf s
duty ; but the sacrificer himself may pronounce the
consecratory formula, if he think that the Hotrz does
not know it \

5. He (the Agnidhra) then sweeps (the fire) to-
gether. He thereby harnesses it : ‘ Thus harnessed,
may it convey (to the gods) what part of the sacrifice
still remains unaccomplished T thus he thinks, and
for this reason he sweeps it together. He sweeps

^ See I, 4, r, 38. The Adhvaryu takes the fresh stick (samidh),
asks the permission of the Brahman to step forward for the after-
offerings; and orders the Agnidhra to put the stick on, and trim,
the fire. Whilst the Brahman mutters his formula (Va^. S. II,
12-13), 'This thj sacrifice, 0 divine Savitrz, they proclaimed to
Brzhaspati, the Brahman,' &c. (see I, 7, 4, 21), the Agnidhra executes
the Adhvaryu's orders. Kdty. Ill, 5, i ; II, 2, 21,

^ That is to say (as would appear), if the Hotrf follows a school
which does not recognise this particular ceremony as belonging to
the Hotrz"s ritual. Thus the A^val. St. makes no mention of it, and
hence a Hotrz belonging to the AS^kala or BAshkala .yakhas
would not undertake the recitation of this consecratory formula.
The A’ankhay. St., on the other hand, does prescribe it (cf.
Hillebrandti Neu- und Vollm. p. 135, note 4), and a Hotrz of the
Kaushitaki-j|,kht would accordingly claim it as his privilege or
duty to consecrate the samidh. For a somewhat different view,
cf. Weber, Ind. Stud. X, 155; V, 408.

232

5'ATAPATHA-BRAHMAiVA.

once (with the band of the fire-wood along each
of the three enclosing-sticks); for thrice each time
they swept for the gods on the former occasion^ ;
‘Lest we should do it in the same way as for the
gods ; ’ thus he thinks, and accordingly he sweeps
once each time in order to avoid repetition (of sacri-
ficial performance). Repetition he would undoubtedly
commit, if he were to sweep thrice the first time and
thrice the second : for this reason he sweeps once
(along each stick).

6. He sweeps (each time), with the formula (V%-.
S. II, 14 b), ‘O Agni, food-gainer, I cleanse thee,
the food-gainer, who hast hastened to the food ! ’ On
the former occasion he said, ‘thee who art about
to hasten (to the food),’ for on that occasion he was
indeed about to hasten thither ; now, however, he
says, who hast hastened (to the food), for now he
has indeed hastened thither ; for this reason he says
‘ thee who hast hastened.’

7. He now makes the after-offerings. Whatever
gods he invokes by means of this sacrifice, and for
whichever of them this sacrifice is performed, to all
offering has now been made; and to all those to
whom offering has been made, he now’^, after that,
offers once more : hence the name ‘after-offerings.’'

8. Now this is why he makes the after-offerings.
The after-offerings assuredly are the metres 2, and
the metres are the cattle of the gods: hence as
cattle, when harnessed, here convey (burdens) for
men, so in like manner the metres, being harnessed,

, ^ See I, 4 , 4, 14. While, on the former occasion, the Agnidhra
in sweeping moved round the hre, on the present occasion he
remains standing on the north side of it. Kity, III, 5, 4 .

® See I, 3, 2, 9. / /

I KAA'DA, 8 ADHYAYA, 2 BRAHMAiYA, 12.

convey the sacrifice to the gods. Now the occasion
on which the metres gratified the gods, and for
which the gods, in their turn, then gratified the
metres, was when before this the metres, on being
harnessed, conveyed the sacrifice to the gods and
thereby gratified them.

9. And this again is why he makes the after-
offerings. The after-offerings are the metres : hence
he thereby gratifies the metres, and for this reason
also he makes the after-offerings. By whatever
team, therefore, he has himself drawn, that (team)
he would thereby unyoke, saying, ‘ Give it to drink,
feed it well ! ’ and thus his team is propitiated.

10. In the first place he makes offering to the
Barhis (sacrificial-grass covering). Though the
smallest metre, the giyatri is yoked first of the
metres ^ ; and this on account of its strength, since,
having become a falcon, it carried off the Soma from
heaven I'hey consider it unseemly, however, that
the giyatri, being the smallest metre, should be
yoked first of the metres ; and the gods accordingly
arranged the metres here, at the after-offerings, so
as it ought to be, ‘ lest there should be a confusion.

11. In the first place, then, he offers to the
Barhis. The Barhis indeed is this world; the
Barhis is the plants : hence he thereby bestows
plants on this world, and these plants are firmly
rooted in this world. Now this entire universe
(^agat) is contained , in this (metre), and therefore
the latter is (called) ^agati : this is why they have
placed the ^agati metre first.

12. In the second place he offers to NarA^a^sa.

’ See, for instance, I, 3, 4. 6.

“ For this myth, see I, 7, I, I.

234

JATAPATHA-BRlHMAiVA.

Now, Narija»«sa is the air. Man (n a r a), namely,
means (human) being ; and these same beings move
about in the air speaking aloud. And when he
(man) speaks, they say ‘he. chants (sams);’ and
therefore Nari^aswsa is the airh But the trish/ubh
also is the air* and for this reason they have placed
the trish/ubh second.

13. Then Agni is the last (to whom offering is
made). Agni assuredly is the giyatri; and there-
fore they placed the giyatri last. In this way they
established the metres in complete and proper order ;
and hence no confusion here takes place.

14. The Adhvaryu* says (to the Hotrz), ‘ Pro-
nounce the offering-prayer (ya^yi) to the gods!’
and the Hotrz (begins his prayer) at all (the three
offerings) with ‘The divine . . . .’ For the metres as-
suredly are the gods of the gods, since they are
their cattle, and cattle means a home, and a home
is a safe resting-place. The after-offerings, doubtless,
are the metres : therefore the Adhvaryu says, ‘ Pro-
nounce the offering-prayer to the gods ! ’ and at all
of them the Plot^f begins with ‘ The divine . . .

That is, because man (nara) speaks, chants, (jamsati) in it.

Either because both are in the middle (viz. the trish/ubh of the
three chief metres, and the air between heaven and earth), or because
they consist of eleven parts (viz. the trish/ubh of eleven syllables,
and the air having ten directions, .S'at. Br. VI, 2, 2, 34; VIII, 4;
2) 13, itself as the eleventh), or because they are both con-
nected with Rudra. Comm.

^ ’ As on previous occasions, the Adhvaryu first calls on the
Agntdhra, ‘Bid (Agni) hear (o jrfivaya) 1’ and the latter responds
by ‘Yea, may (he) hear (astu rrausha/)!’ This is repeated before
each of the two other after-ofiferings. See I, 5, 2, 16.

‘ "ne drift of the argument of this paragraph is not quite clear to
me._ The after-offerings have for their deities the metres, and hence
the latter are apparently called the deities of the deities, that is, of the

I kKnDA, 8 ADHYAYA, 2 BRAHMAJYA, 1 6. 235

1 5 . [‘The divine Barhis (or Narlyawsa) may accept
(the offering)] for abundant obtainment of abundant
gift! [Vausha^?!]’ For a deity only the vasha/-call
is pronounced, to a deity only offering is made ;
but here at the after-offerings there is no (proper)
deity b When he says ‘The divine Barhis,’ in this
there is neither Agni, nor Indra, nor Soma ; when
he says ‘The divine Narlsaiwsa,’ neither is there
in this anything whatever (of the nature of a god) ;
and what Agni there is (in the third offering-prayer),
he indeed is virtually the g^yatri. ^

16. The reason, then, why he offers with the
formula ‘ for abundant obtainment of abundant gift

recipients of the offerings. The difference betw'een the fore-offer-
ings and after-offerings in regard to the offering-formula lies in this,
that at the first fore-offering the Adhvaryu, in calling on the Hotrf,
names the particular object of the offering, viz. ‘Pronounce the offer-
ing-prayer to the samidhs 1 ' while for the remaining pray^^as he
merely calls ‘Pronounce the offering-prayer f and the Hotn begins
all his prayers (after the introductory agur-formula) with the name
of the respective recipient of the oblation. At the after- offering, on
the other hand, the Adhvaryu calls each time, ‘Pronounce the
offering-prayer to the gods' (or, according to Katy. Ill, 5, 8,
optionally without ‘ to the gods,’ the second and third times), and
the Hotr/’s prayers begin with ‘ The divine (Barhis, or Nara,ya7;2sa,
or Agni Svish/akrft) . . . See I, 5, 3, 8 seq.

^ Agni Svish/akr/t, the recipient of the third after-offering, is, as
we saw, regarded as representing the gayatri metre.

® Vasuvane vasudheyasya.(vetu); perhaps better, as Sayawa,
on Taitt. S. II, 6, 9, takes it, ‘May he partake of the gift of wealth
for the (sacrificer’s) obtainment of wealth.’ ‘For the wealth-
desirer of wealth-gift for the desirer of wealth-possession,’
St. Petersb. Diet. Our author apparently takes it in the sense of
‘for the obtainer of wealth and for the receiver of wealth;’ and
Mahidhara (V£^. S. XXII, 48; XXVIII, 12) interprets it ‘ for the
giving (or obtainment) of wealth and for the depositing of treasure
(i. e. for burying a treasure in the sacrificer’s house !)’ Harisvamin
takes vasuvane as vocative; but the accent is against his view.

236

SATAPATHA-BRlHMAiVA.

is that Agni is the obtainer of wealth, and Indra is
the recipient of wealth; and Indra and Agni are
indeed the (joint) divinity of the metres : and in this
way it is for a deity that the vasha/ is pronounced,
and to a deity that the offering is made,

17. After he has made the last after-offering, he
pours together (the butter which remains in the
upabhrzt with tliat which attaches to the ^uhh),
and offers it (by pouring it from the ^uhh in a line
from west to east into the fire). For doubtless these
are. the after-offerings to the fore-offerings : hence
even as there, at the fore-offerings \ he makes the
spiteful enemy pay tribute to the sacrificer, and the
one to be consumed pay tribute to the consumer;
so now he makes him pay tribute at the after-
offerings.

Third BrAhmajva.

SOktavIka, SamywAka, and Offering of Remains ^

I. He now separates the two spoons (/uhh and
upabhm), with the text (Va^. S. II, 15 a), ‘May
I be victorious after the victory of Agni and Soma !
with the impetus of the (sacrificial) food L urge
myself on.’ With his right hand he moves theg^uhh
eastwards (from its usual place on the prastara-bunch
upon the altar), with the text (ib. b), ‘May Agni
and Soma drive him away who hates us, and whom

* See I, 5, 3, 18.

“ The whole of the third Brahma«a is taken up with the duties
of the Adhvaiyu and Ag^ntdhra at the three ceremonies : paragraphs
1-19 with those at the sftktav^ka; pars. 20—22 with those at the
jawiyuvika; and pars. 23-27 with those at the offering of the
remains (sawsr a va) of butter. The duties of the Hotrf are then
detailed in the fourth Brahmawa.

I KANDA, 8 4DHYAYA, 3 BRAHMAiVA, 4. 237

we hate ! with the impetus of the (sacrificial) food
I drive him away.’ With his left hand he moves
the upabhrft westwards (from its place on the
barhis to outside the altar) : — Thus, if the sacrificer
himself (does it) b

2. And if the Adhvaryu (does it, he says), ‘May
this sacrificer be victorious after the victory of Agni
and Soma ! with the impetus of the food I urge
him on ; ’ and, ‘ May Agni and Soma drive him away
whom this sacrificer hates, and who hates him ! with
the impetus of the food I drive him away.’ Thus
he does at the full-moon sacrifice, because the full-
moon offering belongs to Agni and Soma.

3. At the new-moon sacrifice, on the other hand,
he uses the texts (ib. c, d), ‘ May I be victorious after
the victory of Indra and Agni ^ ! with the impetus
of the food I urge myself on ; ’ and, ‘ May Indra and
Agni drive him away who hates us, and whom we
hate ! with the impetus of the food I drive him
away : ’ — Thus, if the sacrificer himself does it.

4. And if the Adhvaryu (does it, he says), ‘ May
this sacrificer be victorious after the victory of Indra
and Agni ! with the impetus of the food I urge him
on;’ and, ‘May Indra and Agni drive him away
whom this sacrificer hates, and who hates him ! with
the impetus of the food I drive him away.’ Thus
he says at the new-rrloon sacrifice, because the new-

^ In Taitt. Br. Ill, 3, 9 a different symbolical explanation is
given of the separation of the spoons: it is said there that by
shifting the ^^uhh eastwards, he drives away the enemies that have
been born; and by shifting thenpabhm towards the west, he drives
away those that will be born hereafter ; and the sacrificer then
stands firmly, established in this world.

® See p, 162, note 3.

238

5 'ATAPATHA-BRAHMAiVA.

moon offering belongs to Indra and Agni. And in
this manner he separates (the spoons) according
to the respective deities. This is why he thus
separates them ;

5. Behind the ^uhh stands the sacrificer, and
behind the upabh^zt stands he who means evil to
him : hereby, then, he brings the sacrificer forward
to the front (or east), and the one who means evil
him hp drives back (or towards the west). Behind
the £-nhil stands the eater (enjoyer), and behind the
upabhrzt the one to be eaten (enjoyed) : thus he
now brings the eater (enjoyer) to the front, and the
one to be eaten (enjoyed) he drives back.

6, Thus the separation (of the eater and the
eaten) is effected in one and the same act; and hence
from one and the same man spring both the enj'oyer
(the husband), and the one to be enjoyed (the wife) :
for now kinsfolk (^itya/2) live sporting and rejoicing
together, saying, ‘ In the fourth (pr) third man (i.e.
generation) we unite b’ And this is so in accordance
with that (separation of the spoons).

This passage is of considerable importance, as showing that
the prohibition of intermarriage between near blood-relations,— so
rigidly enforced in later times, and already formulated in passages
such as Apast. Dharm. II, 5, 15, 16, ‘One must not give one’s
daughter to a man belonging to the same gotra. Nor to one related
(within SIX ^degrees) on the mother’s (or father’s) side.’ Gobh.

> 4 > 3 o; One must take for one’s wife one who is not of the
same gotra, or one who is not sapi« dn to one’s mother,’— was not
as yet firmly established in our author’s time. Harisvaniin remarks
on our text, rthat the Kfi^vas allow intermarriage in such cases
from the third generation-(the Ka«va text of the .S^at. Br. reads,
In the third man we unite, in the fourth man we unite ’)— and the
Saurash/ras from the fourth generation; and that theDakshi-
«atyas allow marriage with daughters of the mother’s brother

I KANDA ., 8 adhyAya, 3 brAhmaata, io. 239

7. Thereupon (the Adhvaryu) anoints the en-
closing-sticks (paridhi) with (the butter attaching
to) the ^uhh. With that (spoon) with which he has
made offering to the gods, with which he has con-
cluded the sacrifice, he thus gratifies the enclosing-
sticks : this is why he anoints them with the ^uhii.

8. He anoints them (successively) k with the texts
(¥%■. S. II, 16 a-c), ‘ For the Vasus thee ! ’ ‘For the
Rudras thee ! ’ ‘For the Adityas thee ! ’ For these —
to wit, the Vasus, Rudras, and Adityas — are three
(classes of) gods : ‘ for them (I anoint) thee,’ he
thereby says.

9. Thereupon, taking hold of the (middle) en-
closing-stick, he calls (on the Agnidhra) to bid (them)
listen* : thus (i. e. by touching the paridhi) it is for
the enclosing-sticks that he calls for the ^rausha/.
The 5rausha^-call assuredly is the sacrifice: hence
he thereby expressly gladdens the enclosing-sticks
by means of the sacrifice : for this reason he calls
for the ^rausha/, while taking hold of the enclosing-
stick.

10. Having called for the i'rausha/ (and been
responded to by the Agnidhra), he thus addresses (the
Hotirf), ‘The divine HotWs®are summoned — ,’ the
divine Hot;^fs, namely, are (represented by) these

and with sons of the father’s sister. See Weher, Ind. Stud. X, p. 75 ;
Max Mailer, History of Ancient Sanskrit Literature, p. 387; Buhler,
Sacred Laws of the Aryas, I, p. 126.

^ Viz. in the order in which they were laid around, i.e. first the
middle one, then the southern, and lastly the northern one. Kity.
Ill, 5, 24.

* The Adhvaryu calls on the Agnidhra with ‘Make listen (o rri-
vaya) ; and the latter responds with ‘ Yea, may (one) listen 1 (astu
rrausha/). See I, 5, 2, 18 seq.

’ Sayana on Taitt. S. I, r, 13 explains this by ‘ Impelled are the
divine Hot«s by the highest Lord (paramervara).’

240

^ATAPATHA-BRAHMAA-A.

enclosing-sticks, since these are Agnis (fires) h
When he says, ‘the divine Hot^zs are summoned
(ishita),’ he means to say, ‘the divine Hotrzs are
wished for (ish/'a).’ [He continues], ‘ — for the pro-
clamation of success — for on this the gods them-
selves are indeed intent, to wit, that they should
speak what is favourable (conducive to success,
sidhu), that they should do what is favourable :
hence he says ‘for the proclamation of success.’ —
‘ The human one is called upon for the song of
praise (siiktavdka) ® ! ’ by these words he urges on
this human Hotrz to singing praises.

It. He now takes the prastara-bunch ^ The
prastara assuredly is the sacrificer : hence whither-
soever his sacrifice went, thither he thereby wishes
him good-speed ®! Now it is to the world of the gods
that his sacrifice went ; and to the world of the gods
accordingly he thereby takes the sacrificer.

^ On the Agnis officiating as Hotrz", I, 2, 3, i.

“ Thus Siya«a explains bha;dravS.4yiya on Taitt. S. I, i, 13
(vol. i. p. 233}. For the Hotrz’s formula itself see iat. Br.
h 9- I. 4-

* According to KSty. Ill, 6, 1, and the other Sfltras, the Adhvaryu
adds here sflktS brflhi, ‘recite the praises (hymns) !’ which SSya«a
on Taitt. Br. Ill, 6, 15 combines with the preceding shktavSkSya,
and explains thus; ‘hotd tva/zz sfiktasya vako va^’anazzz yasya
so ’yaw deva,^ shktavaka/5 (? i.e. Agni, cf. ^ht. Br. I, 9, i, 4) tasmai
shktavak^ya devSya sflkt^ brhhi, idazzz dyavaprz'thmm anuvS,koktdni
jobhanSni va/^andni kathaya (!).;’ but differently on Taitt S. I, i, 13,
‘ida?« dyavapnthivt bhadram abhhd (Taitt. Br. Ill, 5, 10) ityady-
anuvakaA shktam, tasya vSko vafenam, tadartham minusho hold,
preshita.^ ; ato het0;5, he hotas tat shktam brflhi.’

■* The two stalks, called vidhz'z'ti (separation), separating the
prastara-bunch from the barhis or grass-covering of the altar
(cf* I, 3. 4, to), he puts back in the place whence they were taken.
KSty. Ill, 6, 4.

. ' Svagl .? literally ‘self-go,’ he. ‘success to him!’

I KANDA, 8 ADHYAYA, 3 BrAhMAA’A, 1 3 . 24 1

12. Should he desire rain, let him take up (the
prastara), with this text (V^. S. II, i6 d), ‘Be ye
in harmony with each other, O heaven and earth ! ’
for when heaven and earth are in harmony with
each other, then indeed it rains ^ : for this reason he
says, ‘ be ye in harmony with each other, O heaven
and earth ! ’ — ‘ May Mitra and Varu«a favour thee
with rain ! ’ whereby he says, ‘ may he who rules over
the rain favour thee with rain ! ’ Now he that rules
over the rain is undoubtedly that blowing one (Vclyu,
the wind) ; and he, it is true, blows as one only ; but,
on entering into man, he becomes a forward and a
backward moving one ; and they are these two, the
out-breathing and the in-breathing. And Mitra and
Varu;2a assuredly are the out-breathing and in-
breathing; and hence he says by that (prayer),

‘ may he who rules over the rain favour thee with
rain ! ’ Let him then take it up, with this text, for
then the rain will at all times be propitious. He
anoints it (the prastara) : thereby he makes him (the
sacrificer) an oblation, thinking, ‘ May he, as an obla-
tion, go to the world of the gods ! ’

13. He anoints the top (of the prastara with
the butter) in the _^uhu, the middle part (with that)
in the upabh^'ft, and the lower end (with that) in
the dhruvA ; for the ^uhh is, as it were, the top, the
upabhrft the middle, and the dhruvA the root.

^ Cf. Ait. Ar. Ill, I, 2, 2-4 (Max Muller, Up. I, p. 249) : ‘ The
first half (of a sawthitS. or combination of final and initial letters)
is the earth, the second half heaven, their uniting the rain, the uniter
Par^nya. And so it is when he (Par^anya) rains thus strongly,
■without ceasing, day and night; then they say also (in ordinary
language), “ Heaven and earth have come together.” See also
&,t. Br. I, 7, 2, 16.

[12]

R

242

^ATAPATHA-BRAHMAiVA.

14. He anoints (each time), with the text S.
II, 16 e), ‘May (the gods) eat, licking the anointed
birdM’ He thereby causes it (the prastara and
hence symbolically the sacrificer) to be a bird and
fly up from this world of men to the world of the
gods. He then draws it twice (towards the Aha-
vaniya) alow (near the ground). The reason why
he must draw it alow (is this) : the prastara is the
sacrificer ; and in this way he does not remove him
from this firm footing of his; and he, moreover,
secures rain for this locality.

15. He draws it along, with the text (V^^. S. H,
16 f), ‘Go to the spotted (mares) of the Maruts!’
He means to say, ‘ Go to the world of the gods,’
when he says, ‘ Go to the spotted (mares) of the
Maruts * ! ’ — ‘ Having become a spotted cow, go to
the sky and thence bring us rain hither ! ’ The
spotted cow, doubtless, is this (earth) : whatever
rooted and rootless food is here on this (earth), by
that this (earth) is a spotted cow. ‘ Having become

^ Vyantu vayo 'ktam TihsinS,A. Mahtdhara interprets it,
‘May the birds (i. e. the metres) go (?to heaven, — taking and)
licking the anointed (prastara).’ The Kd«vas read, ‘ vyantu vayo
ripto xM.n&h’ The Black Ya^s (Taitt. S. I, i, 13, r) has ‘ aktaw
riha«i viyantu vaya^, pra^OT yoni?» mS nirmnksham, ^pydyantSm
tpa oshadhaya^,’ which Sayawa explains by ‘ May the birds having
licked the anointed (top) go their several ways,’ &c.; and the
Taitt. Br. Ill, 3, 9, 3 remarks to viyantu vaya^ ‘Having made
him birds, he makes him go to the heavenly world.’ According to
Siya«a, the three above formulas are by Apastamba referred to the
three acts of anointing, whereas the others, he says, divide the first
formula into two, and use the second one (pra^im, &c.) while the
lower part of the prastara is anointed. See, however, Hillebrandt,
Neu- und Vollm. p. 142, note 3.

* The Black Ya,gus (Taitt. S.T, i, 13) has, ‘ The spotted (mares)
of the Maruts are ye (0 plants) 1 '

I KAiVDA, 8 adhyAya, 3 brAhmaa^a, 19. 243

this (earth), go thou to the sky ! ’ this is what he
thereby says. ‘ Thence bring us rain hither ! ’ From
rain certainly spring vigour, sap, well-being : for this
reason he says, ‘ thence bring us rain hither ! ’

16. He then takes a single stalk from it. The
prastara-bunch is the sacrificer ; and therefore, if he
were to throw the whole prastara (at once) into the
fire, the sacrificer would speedily go to yonder world.
In this way, however, the sacrificer will live long ; and
what the full measure of human life here on earth is,
for that he takes this (single stalk) therefrom.

17. Having held (the prastara) for a moment, he
throws it into the fire : whither his (the sacrificer ’s)
one (part of) self (or, body) ^ went, thither he thereby
causes it to go®. But were he not to throw it into
the fire, he would cut off the sacrificer from (yonder)
world. In this way, however, he does not cut off
the sacrificer from (yonder) world.

18. He throws it (with its top) to the east, for the
east is the region of the gods ; or to the north, for
the north is the region of man. With the fingers
only they should smooth it down, not with pieces of
wood ; since it is with sticks that they pierce any
other corpse. Fearing, lest they should treat it in
the same way as any other corpse, they should
smooth it down with the fingers only, not with
pieces of wood. When the Hotrz recites the song
of praise, —

19. The Agnfdhra says (to the Adhvaryu), ‘Throw

^ The itara dtmi in pars. 17 and 19 have to be taken cor-
relatively.

* That is to say, he makes sure that the sacrificer has really
obtained the object for which the sacrifice was undertaken,— the
right to go to the heavenly world after his death.

244

SAXAPATHA-BRAHMAiVA.

(the single stalk) after (the prastara) ! ’ — ‘whither his
(the sacrificer’s) other self went, thither make it now
go,’ this is what he thereby says. [The Adhvaryu]
having thrown it silently after, touches himself^,
with the text (Vi^. S. II, i6f) : ‘Guardian of the
eye art thou, O Agni ; guard mine eye ! ’ In this
way also he does not throw himself into the fire
after (the prastara or sacrificer).

20. He (the Agnidhra) then says ^ (to the Adh-
varyu), ‘Discourse together!’ — he thereby says,
‘ Make him (the sacrificer) discourse with the gods.’
[The Adhvaryu asks], ‘ Has he gone (to the gods),
Agnidh?’ whereby he says, ‘ Has he really gone ?’ —
‘ He has gone I ’ replies the other. — ‘ Bid (the gods)
hear I’ by these words he (the Adhvaryu) means to
say, ‘Make him (the sacrificer) be heard, make him
be noticed by the gods I ’ — ‘ May (one or they) hear
(srausha/)!’ thereby he (the Agnidhra) means to
say, ‘ They know him, they have recognised him.’
Thus the Adhvaryu and the Agnidhra lead the
sacrificer to the world of the gods.

21 . He (the Adhvaryu) then says, ‘Good-speed to
the divine Hotrzs ® I ’ The divine Hotrfs assuredly
are these enclosing-sticks, since these are Agnis
(fires) : it is to them that he thereby bids good-
speed, and therefore he says, ‘ good-speed to the

^ He touches himself near the heart, or, according to VaidyanStha,
he touches his eyes. After this he has, as usual, to touch the lustral
water. See p. 2, note 2.

“ Here begins the ra^yuvSka; see p. 241, note i.

® ‘ Svaga daivyS. h 6 tnbh.yaA.' The form daivyS seems to have
become fixed before hotrf, in consequence of its frequent use,
especially in the Apri hymns, as nom. acc. dual dafvya hdtarfi;
and in the invocation of the Wa, as nom. plur. dafvya hdtSraA

I KANDA, 8 ADHYAYA, 3 BRAHMAiVA, 25, 245

divine MotrzsV — 'Success (svasti) to the human!'
thereby he desires that this human Hotrz may not
fail

22. He now throws the enclosing-sticks into the
fire. The middle enclosing-stick he throws first,
with the text (Vi^. S. II, 17 a), ' The stick which
thou laidst around thee, O divine Agni, when thou
wert concealed by the Pa^/is, I bring thee for thy
pleasure; may it not prove faithless to thee!’ — With
(ib. b), ‘ Approach ye place beloved of Agni ! ^
he throws the two others after it.

23. He then^ seizes the ^uhu and the upabh/'ft
at the same time. For on the former occasion ^,
when he anoints (the prastara — sacrificer), he makes
him an oblation, thinking, ‘ May he, as an oblation, go
to the world of the gods 1 ’ for this reason he seizes
the ^uhti and the upabhrft at the same time.

24. He seizes them for the Vii’ve Devd/^ (the All-
gods). For, assuredly, when any sacrificial food is
taken without being announced to any one deity,
then all the gods think that they have a share in it.
Now when he takes that sacrificial food, the (residue
of) butter, he does not announce it to any one deity ;
and hence he takes up (the two spoons) for the
Vi^ve Deva/^, and thus makes that (residue of
butter) the vaii*vadeva ^ at the havirya^^a.

25. He seizes them, with the text (Vi^. S. II, 18),

^ Here begins the offering of the remains (saj^^srava) of butter;
see p. 236, note 2.

^ See par. 14 above.

* The author again connects the havis-offering with the more
solemn Soma-sacrifice ; the third, or evening, libation of Soma
being supposed to belong to the Yisye Deva^^ ; cf. S. XIX, 26 ;
Ait. Br. VI, 4.

246

^ATAPATHA-BRlHMAiyrA.

‘ The residue (of the butter) ye have for your share,
ye, mighty by (this) food ! ’ the residue, of course,
is that which remains ; — ‘ O ye gods, staying on the
prastara, and representing the enclosing-sticks ^ ; ’
for both the prastara and the enclosing-sticks have
been thrown into the fire; — ‘All of you, applauding
this speech,’ thereby he makes it the vaij-vadeva
(belonging to the Vii’ve Devi/^) ; — ‘ Be seated on this
couch of grass (barhis) and enjoy yourselves!
Svdhdl as one offers what has been con-

secrated by ‘ vasha/,’ this (residue) thereby becomes
such for him (the sacrificer).

26. For whomsoever they take the sacrificial food
from a cart, for him they unyoke (the spoons, by
placing them) on the yoke of that cart, thinking,
‘Where we yoke, there we also unyoke ® for from the
same place where they yoke, they also unyoke. For
him, on the other hand, for whom they take it from
a jar, (they unyoke the spoons, by placing them) on
the wooden sword, thinking, ‘Where we yoke, there
we also unyoke-; ’ for from the same place where
they yoke, they also unyoke.

27. Yokefellows, indeed, are these two spoons
for the sacrifice : he yokes them when he starts * (or,

* Paridheya^, literally ‘ye who are to be laid around;’ according
to Mahidhara = paridhibhavd^. The KSwva text has pari-
dhaya/ 5 , ‘enclosing-sticks.’ The Black Ya^g'us (Taitt. S.I, i, 13, 2)
has ‘barhishada /5 (sitting on the barhis)’ instead.

* The original meaning of this sacrificial call, as of the apparently
allied vasha/, vausha/, appears to be, ‘May he (Agni) carry it
(the oblation to the deity) 1 ’ Cf. p. 88, note 2.

® See I, I, 2, 8.

* This seems to refer to the time when he gets the spoons ready
for their sacred use. He then wipes them with sacrificial grass ;
that is, he, as it were, rubs down the horses before starting on
his journey to the world of the gods. See p. 68, note r.

I KANDAy 9 ADHYAYA, I BRAHMAiV^A, I. 247

first uses them). Now, were he only to release
(unyoke) either of them after putting it down, it
would fall down just as a draught animal ^ (would,
if made to lie down before being unyoked). At the
Svish/akrft. these two undergo an unyoking : he
then lays them down, and so unyokes them. He
then yokes them again, at the after-offerings. Having
performed the after-offerings, he effects another un-
yoking : he lays them down, and so unyokes them.
Thereupon he yokes them again when he seizes
them both at the same time ; and when he has
travelled over the way for which he has yoked
them, he unyokes them. After the sacrifice offspring
(is produced). Hence this man yokes (unites), and
then unyokes, and again yokes them ; and when he
has travelled over the way for which he yoked them,
he finally unyokes them. He lays (the spoons)
down, with the text (Vi^. S. II, 19a), 'Fond of
butter are ye ; protect the two yoke-fellows ! gracious
are ye : lead me to grace ! ' whereby he says, ' good
are ye : lead me to goodness P

Ninth Adhyaya. First Brahmaaa.

I. Now 2 when (the Adhvaryu) says, 'The divine
Hotr^^ are summoned for the proclamation of success,

^ I adopt the interpretation of Hansvtoin, who translates
2.v^Tkket by adha^^ patet. The St. Petersb. Diet, apparently
proposes, ‘ he would unharness them, as he would unharness a
horse (or team).' According to Harisvamin, the author here con-
troverts the view of the A'arakas (y^araka^ruti), who apparently
taught that the (symbolical) unharnessing of the spoons should
succeed their being laid down on the yoke; while our author
maintains that the unharnessing should precede the laying down.

^ The author now proceeds to give in detail the formulas to
be recited by the Hotrf during the ceremonies treated in the pre-
ceding Brthma«a (seep. 236, note 2); pars. 1-23 treating of the
suktavdka; pars. 24-29 of the j'amyuvaka.

248

^'ATAPATHA-BRA HMAJVA.

the human one is called upon for the song of praise
(s h k t a - V Ak a) ; ’ and when the Hotrf thereupon recites
he recites good words only^: he thereby invokes
a blessing on the sacrificer. It is indeed after the
sacrifice that he thus invokes a blessing. A twofold
reason there is for his invoking the blessing after
the sacrifice.

2. He who sacrifices, assuredly, is the producer
of the sacrifice, since it is by his order that the
priests spread it, that they produce it. He (the
Hotri) now invokes a blessing ; and that blessing
invoked by him, the sacrifice, on its part, realises
for this (sacrificer), knowing as it does that he has
produced it. For this reason he invokes a blessing
after the sacrifice.

3. He who sacrifices, assuredly, pleases the gods.
Having pleased the gods by that sacrifice, — that is,
partly by i?«k- verses, partly by Ya^us-formulas, and
partly by oblations, — he obtains a share among them.
When he has obtained a share among them, then
(the Hotrz) invokes a blessing (on him) ; and that
blessing, invoked by him, the gods realise for this
(sacrificer), knowing as they do that he has pleased
them. For this reason also he invokes a blessing
after the sacrifice.

4 - He intones Successful this has turned out,

G heaven and earth — for successful indeed it has
turned out, when one has completed the sacrifice.—
‘We have completed the s ong of praise, and the

* S^flktaiva tad dha, which the commentator paraphrases by
suktany aha It is apparently intended as an explanation of the
erm shktavaka. The word shkta here has exceptionally the
accent on the penultimate. .

' P- 240, note 2. The formulas are given Taitt. Br. Ill, 5,
lo; Asv. S. I, 9, I, ’

r I KANDA, 9 ADHYAYA, I BRAHMAi^TA, 5 . 249

utterance of worship y for indeed these two, the
singing of praises and the utterance of worship,
form the sacrifice : and accordingly he thereby says,

' We have accomplished the sacrifice, "we have ob-
tained possession of the sacrifice/ — ‘ Thou, O Agm,
art the voice of praise at the listening ^ of heaven
and earth/ he thereby says to Agni, ‘ Thou art the
voice of praise, while heaven and earth listen/ ‘ May
heaven and earth be propitious to thee, O sacrificer,
at this sacrifice ! ’ whereby he says, ‘ May heaven
and earth abound in food for thee, O sacrificer, at
^ this sacrifice/

5. ^ They, propitious to the cattle®, profuse in
gifts, ^ he thereby says, ‘ May they both be propitious
to the cattle, and profuse in gifts/ — ‘ They, the fear-
less and inscrutable^;' he thereby says, ‘ Mayest thou
not be afraid of anybody ; may no one obtain before
thee this thy wealth ! '

^ ‘ Siiktavakam uta namovikam/ Our author seems to refer
these terms to the i?zk-verses and the Ya^us-formulas used during
the sacrifice. Sayawa, on Taitt. S. II, 6 , 9 , takes ‘namovaka in a
more restricted sense, viz. as referring to th^ formula ^ namo deve-
bhya>^.' Both the Black Ya^ur-veda and Arv. .S', add ^ndhyisma
shkto^yam/ which has probably to be taken in the sense of ‘May
we accomplish that which is expressed in the shktas. [S4ya«a,

‘ May we succeed with the shkta yet to be pronounced. ]

® For upa^rutl the Black Ya^r-veda has upa^rito, which
Saya«a explains, ‘ Since thou art established in heaven and earth,
thou art able to recite the shkta,'

® 6’aOTgavi seems to be a corruption of Samgs^yt (propitious to
the household), which is the reading of the Black Ya^-veda and
Arv. S, (cf. Rig-veda IX, 9 ^ 7 , 1 7)*

^ ? Apravede, according to Sayawa, on Taitt S. I, i, i3>
active sense, ‘ they who do not tell of, do not betray, our faults
(hence ‘ verschwiegen,' reticent, discreet, St Petersb. Bict.)^ ‘ Diffi-
cult to obtain,^ Harisvamin. Our author apparently takes it in the
sense of ‘ not obtained before.’

250

S-ATAPATHA-BRI HMAiVA.

6. ‘ They, of wide abode, the afforders of safety ; ’
he thereby says, ‘May they both be possessed of
wide abodes and exempt from danger.’—' They,
the rain-skied, the water-pouring,’ he thereby says,

‘ May they both be possessed of rain.’

7. ‘They, the genial and beneficent;’ he thereby
says, ‘May they both be genial and beneficent’ —
‘They, the rich in sap and substance;’ he thereby
says, ‘ May they both abound in moisture and afford
the means of subsistence.’

8 . ‘ They, of easy access and good abode ; ’
he thereby says, ‘ May yonder (sky), which thou
approachest from below, afford thee easy access ;
may this (earth) on which thou abidest (or mo vest)
afford thee good abode.’ — ‘With their knowledge —
thereby he says, ‘ Both of these approving — ’

9. ‘Agni has graciously accepted this oblation,
he has grown in strength, he has acquired greater
power, he thereby refers to Agni’s butter-portion. —

‘ Soma has graciously accepted this oblation, he has
grown in strength, he has acquired greater power,’
he thereby refers to Soma’s butter-portion. — ‘Agni
has graciously accepted this oblation, he has grown in
strength, he has acquired greater power,’ he thereby
refers to the indispensable cake which is (offered) on
both occasions (the new- and full-moon sacrifice).

10. And in the same way according to the re-
spective deities. ‘ The butter-drinking gods have
graciously accepted the butter, they have grown in
strength, they have acquired greater power;’ thereby
he refers to the fore-offerings and after-offerings ; for
the butter-drinking gods truly are the fore-offerings
and after-offerings.— ‘ Agni, by virtue of his Hot^z-
ship, has graciously accepted this oblation, he has

I kKnda, 9 adhyaya, i brAhmapta, 13. 251

grown in strength, he has acquired greater power ; ’
thereby he refers to Agni, in virtue of his Hotrfship.
With ‘ has graciously accepted’ he thus enumerates
those deities to whom offering has been made : in
saying ‘ Such a one has graciously accepted the
oblation, such a one has graciously accepted the
oblation,’ he accordingly prays for the accomplish-
ment of the sacrifice ; for whatever oblation the gods
graciously accept, by that he gains great things :
hence he says, ‘ (he) has graciously accepted it’
And ‘ (he) has grown in strength ’ he says, because
what the gods delight in, they niake mountain high :
for this reason he says ‘ (he) has increased.’

11. ‘(He) has acquired (lit. made for himself)
greater power ’ he says ; for assuredly the power
of the gods is the sacrifice : it is the latter therefore
which they make still greater ; and for this reason he
says ‘ (he) has acquired greater power.’

1 2. ‘ May he prosper in this sacrifice which goes to
the gods!’ he thereby says, ‘ May he be successful in
this sacrifice which goes to the gods.’ — ‘ Thus prays
this sacrificer, N. N.^;’ here he gives the name, and
thereby makes him directly successful in his prayer.

13. ‘He prays for long life,’ what there (viz. at
the invocation of the i(/i)^ was (called implicitly)

‘ future worship of the gods,’ that is here (called)
expressly Tong life.’

^ Asv. S. reads twice asau ‘N.N., N.N.;' and the commentary
remarks that the Hotr/ has here to pronounce both the ordinary
name of the sacrificer, and his nakshatra name (i. e. the mystic
name given him for the duration of the sacrifice, and derived from
the respective lunar mansion, or its tutelary deity). This practice
was probably not yet in vogue in the time of our authon Cf. Weber,
Nakshatra 11 , p. 316 seq.

2 See I, 8, I, 30 seq.

252

.SATAPATHA-BRAHMAiVA.

14. ‘He prays for abundant offspring,’ — what then
was ‘ more abundant offering,’ that is here expressly
‘abundant offspring.’ He who proceeds in this way
will ensure dominion. He may, however, say, ‘ He
prays for future worship of the gods,’ for thereby
(he ensures) long life, offspring, cattle \

15. ‘He prays for more abundant offering,’ thereby
(he prays for) that same object. ‘He prays for
dominion over his co-evals (or countrymen) : ’ — his
co-evals, doubtless, are his vital airs, for he is born
along with his vital airs : hence he thereby prays
for vital airs.

16. ‘He prays for a heavenly abode — he who
sacrifices assuredly sacrifices with the desire that
there may be for him also (a place) in the world of
the gods : he thereby confers on him a share in the
world of the gods ‘ May he obtain, may he
accomplish what he prays for through this offering ! ’
he thereby says, ‘ May all, that he prays for through
this offering, be fulfilled to him ! ’

1 7. These five prayers for blessings he offers now,
and three (he offered) at the these are eight.
Of eight syllables, truly, consists the gayatri metre,
and the gdyatri means vigour : hence he thereby
imparts vigour to the prayers.

1 8. Let him not offer more than these ; for if he
offered more, he would do what is in excess ; and
what is in excess at the sacrifice, that remains over

* The ritual of the Black Ya^r-veda (Taitt. Br. Ill, 5, 10; Taitt.
S. 11 , 6, 9, 7) and the A^v. S. prescribe both these formulas. The
order of formulas also, as there given, differs somewhat from that
of our work.

® The Black Ya^r-veda and Asv. S. insert here, ‘ He prays for
all that is dear to him.’

I KANDA, 9 ADHyAyA, I BRllIMAiVA, 21. 253

for the benefit of his spiteful enemy : hence he
should not offer more (prayers) than these.

19. Even less, — seven (he may offer) h — ‘May
the gods vouchsafe him that ! ’ he thereby says,
‘ May the gods grant him that.’ — ‘ May the god
Agni solicit that from the gods, we men from Agni — ,’
he thereby says, ‘May the god Agni solicit that
from the gods, and we will then solicit it for this
(sacrificer) from Agni — ’

20. ‘ — What was searched for and found ^ ; ’ they
indeed searched for the sacrifice, and found it : there-
fore he says, ‘ what was searched for and found.’ —
And ‘ may both heaven and earth guard this one
(enam) from anxiety ! ’ he thereby says, ‘ may both
heaven and earth protect him from suffering.’

21. Here now some say, ‘And may both heaven
and earth guard me (mcl^) . . . ,’ arguing that in this
way the Hotrz does not exclude himself from the
benediction. Let him not, however, say this ; for,
surely, the benediction at the sacrifice is for the
sacrificer : what then have the officiating priests to
do with it ? Whatever blessing the officiating priests
invoke at the sacrifice, that is for the sacrificer only.
On the other hand, whoever says, ‘and may both
heaven and earth guard me . . . ,’ does not establish

* That is, if he chooses to omit the second formula mentioned in

par. 14. ^

* ‘ Ish/awz ^a vittaw ka..’ This is also the reading of the Asv. S.
(? ‘ What -was wished for and obtained ’). The KSnva text reads
‘ ish/aw yta vittara /tabhht.’ Our author seems here to refer to the
legend in I, 5, 2, 6 seq., or to that in I, 6, 2, i seq. The reading qf
the Black Ya^s, ish/a«J ia vita® ia, ‘what has been offered up and
accepted (eaten by the gods),’ is probably the original and correct one.

^ The Ka/zva recension, the Black Ya^ur-veda, and Asv. S. read
no, ‘ us.’

254

jatapatha-br1hmaa?'a.

that blessing anywhere : let' him therefore say, ‘ and
may both heaven and earth guard this one. . .

22. ‘ Hither lies the course of any boon ; ’ he
thereby makes over to this (sacrificer) whatever is
excellent in the sacrifice: fbr this reason he says,
‘ hither lies the course of any boon.’

2 3. ‘ And this adoration (shall be offered) to the
gods !’ having attained the completion of the sacrifice,
he thereby renders adoration to the gods : for this
reason he says, ‘ and this adoration to the gods ! ’

24. Thereupon he pronounces the ‘All-hail and
blessing’ (^am-yos)h Now it was 6'amyu Bdrhas-
patya who perceived, in its true nature, the con-
summation of the sacrifice. He went to share in
the world of the gods. Thereupon that (knowledge)
was entirely lost to men.

2 5. It then became known to the i?fshis, that ^Sarnyu
Birhaspatya had perceived, in its true nature, the
consummation of the sacrifice, and had gone to share
in the world of the gods. By pronouncing the jam-
jok, they attained to that same consummation of the
sacrifice which 6amyu Birhaspatya had perceived ;
and to that same consummation of the sacrifice,
which 5 amyu Bdrhaspatya had perceived, this (Hotn)

^ See p. 247, note 2. The original meaning of the terms
jam yos, as they occur in the Rig-veda, is happily rendered by
Professor Max Muller (Translation of the Rig-veda, I, p. 182) by
‘health and •wealth.’ In the sacrificial ceremonial a deeper sig-
nificance has come to be attached to this benedictory formula, for
which it is difficult to find an exact equivalent. The entire j amy u-
vSka, as here given, forms part of a khila to the last book of the
iJzk-Sawrhita ; cf. Max Muller’s edition, vol. vi. p. 32; A. Weber,
Ind. Stud. IV, p. 431. The Black Ya.gus version of the legend
regarding Wamyu Barhaspatya (Taitt. S. II, 6, 10) is quite different
from ours ; they were both invented to explain ram yos.

I kKnDA, 9 ADHYAYA, I BRAHMAWA, 29. 255

attains by pronouncing the sa.m-yo/i. For this
reason he pronounces the ‘All-hail and blessing/
26. He intones, ‘ We long for that All-hail and
blessing (^am-yo/^);’ whereby he says, ‘We long for
that consummation of the sacrifice which .Samyu
I Barhaspatya perceived.

1 27. ‘Success to the sacrifice, success to the lord

of sacrifice ! ’ he who wishes for the consummation
of the sacrifice, thereby wishes success to the sacri-
fice and success to the lord of sacrifice. — ‘ Bliss
(svasti) to us, bliss to men!’ he thereby says,
‘ May we enjoy bliss among the gods, bliss among
# men!’ — ‘May the means of salvation ascend on

high ! ’ he thereby says, ‘ May this sacrifice secure
for us the world of the gods ! ’

28. ‘ All-hail, for us, to the two-footed, all-hail to
the four-footed ^ ! ’ for so far as the two-footed and
the four-footed (extend), so far does this universe (ex-
tend). Having now attained the consummation of
the sacrifice, he bids All-hail to this (sacrificer), and
for this reason he says, ‘ All-hail, for us, to the two-
footed, all-hail to the four-footed ! ’

29. He then touches (the earth) thus with this
(finger) ^ Non-human, verily, he becomes at the

^ This formula occurs almost identically in Rig-veda VI, 74, i ;
VII, 54, I ; (IX, 69, 7.) Cf. Max Muller, Translation of the Rig-
veda, I, p. 180, where attention is drawn to a somewhat similar
phrase in the Umbric prayers of the Eugubian tables.

“ In KSty. Ill, 6, 21 the touching of the altar is prescribed, with
the text V^. S. II, 19 b; the commentators differ as to whether
the sacrificer or the Adhvaryu is to do this. The Kfireva Sawhitfi
omits that formula, and hence assigns this touching to the Hotrz'j
Harisvfimin remarks that the Hotrf touches the earth with the
little finger of his right hand, as stated in the Kfi«va recension.
The latter reads ‘with the little finger.’ No mention is made in
the Afv. A", of this touching of the earth on the part of the Hotn.

256

JATAPATHA-BRAHMAiVA.

time when he is chosen for the office of sacrificial
priest; and, this earth being a safe standing-place,
he thereby (viz. by touching the earth) stands
on this safe standing-place ; and he thereby also
ao-ain becomes human : for this reason he thus
touches (the earth) with this (finger).

Second Brahmajva.

The PATNiSAi^fYAG:AS.

1. Being about to perform the patnisaiwyij-^sb
they betake themselves back to the Girhapatya fire.
The Adhvaryu takes the^uhu and sruva, the Hotrf
the veda, and the Agnidhra the butter-(melting) pot.

2. Here now the Adhvaryu, according to some,
passes the Ahavaniya on the east side. Let him
not, however, do this ; for were he to walk on that
side, he would be outside the sacrifice.

3. According to others, the Adhvaryu walks (so
as to pass) behind the (sacrificer’s) wife Let
him not, however, do this either ; for verily the
Adhvaryu is the fore-part, and the wife is the hind-
part of the sacrifice : hence, if he were to pass so,
it would be as if one were to put his head behind ;
and he (the Adhvaryu) would be outside the sacrifice.

^ The meaning of the term seems to be ^offerings made (to some
deities) along with the wives (of the gods); ' the deities to whom the
four offerings are made, being Soma, Tvash/rz, the Devapa-
tnya^ (wives of the gods), and Agni Grrhapati.

2 The lady of the house occupies a seat south-west of the
Girhapatya fire. See I, 3, i, 12. The Adhvaryu now sits down
with raised knees (south of her, with his face to the north-east).
Kity. Ill, 7, 5. The Agnidhra sits down in the same way north of
the fire, with his face to the south, and the Hotrf in the middle; cf.
Hillebiandt, Neu- und Vollm. p. 151.

I kAjvdA, 9 ADHYAYA, 2 BRAHMAiVA, 7. 257

4. According to others, the Adhvaryu passes
between the wife (and the Garhapatya fire). Let
him not, however, do this either; for were he to
pass that way, he would cut off the wife from the
sacrifice. Along the east side of the Girhapatya
and the inner side of the Ahavaniya (he passes) ;
for thus he is not outside the sacrifice ; and as be-
fore, in walking forward (to the Ahavaniya), he passed
along the inner side, so he now also takes that path.

5. They now perform the patnisa^zya^as. From
the sacrifice offspring is assuredly produced; and
(that offspring) produced from the sacrifice is pro-
duced from union; and (the offspring) produced
from union is produced after (in consequence of) the
completion ^ of the sacrifice : hence one thereby (i, e.
by the patnisa»zyA^as) causes that (offspring) to be
produced by means of a productive union after the
completion of the sacrifice. And so now also off-
spring is produced by means of a productive union
after the completion of the sacrifice. This is why
they now . perform the patnfsawyl^as.

6. He makes offering to four deities. Four doubt-
less means a couple ; for a couple means a pair
(dvandva, lit. two and two), and two and two in-
deed they are : thus a productive union is thereby
effected ; and accordingly he makes offering to four
deities.

7. He makes (the offerings) of butter for sacrifi-
cial food. Butter indeed means seed ; hence he
thereby scatters seed, and therefore makes them of
butter for sacrificial food.

'Or, ‘is produced from the hind-part of the sacrifice,’ i.e. from
the sacrificer’s wife, seated behind the altar, see par. 3.

M s

258

SATAPATHA-BRlHMAiVA,

8. In a low voice they engage in this (per-
formance) Secretly, doubtless, union takes place ;
and secretly also (takes place) what (is spoken) in
a low voice : this is why they perform in a low
voice.

9. He first makes offering to Soma. Soma
indeed means seed ; hence he thereby scatters seed :
this is why he makes offering to Soma.

10. He then makes offering to Tvash/rf. Now,
it is Tvash/rf who transforms seed which is scat-
tered. Accordingly it is he who transforms the seed
now scattered ® : this is why he makes offering to
Tv3.sh.tri.

11. He then makes offering to the wives of the
gods. In the wives, in the womb, the seed assuredly
is planted, and thence it is produced; hence he
thereby plants the seed in the wives, in the womb ;
and thence it is produced : for this reason he makes
offering to the wives of the gods.

12. When he offers to the wives of the gods, he
shuts (the fire) out from view on the eastern side ;
for, up to the time when they offer to the samish/a-
ya^s, the deities continue waiting, thinking, ‘ This

* The Adhvaiyu calls on the Hotr/: ‘For Soma (Tvash/rz" &c.
respectively) ’ (in a low voice) — ‘ recite 1 ’ (aloud). The Hotrz' then
recites the invitatory prayer (anuvikyi, for which see A^v. 3r.

1, 10, 5) in a low voice, except the concluding ‘ om ! ’ which he pro-
pounces aloud. The Adhvaryu now calls on the Agnidhra, who
responds with ‘Astu frausha/.' Thereupon the Adhvaryu- calls on
the Hotrz) ‘For Soma,’ &c. (in a low voice), — ‘pronounce the
offering prayer 1’ (aloud); and the Hotrz' recites the yi^gy^, in a low
voice, except the concluding ‘ Vausha/,’ which is pronounced aloud,
and simultaneously with which the Adhvaryu pours the Oblation
(consisting of four ladlings of butter from the butter-pot into the
^hfl, by means of the sruva) into the fire.

* He does so in his capacity of divine artificer and architect

I KAiVDA, 9 ADHYAyA, 2 BRAHMAiVA, 1 5. 259

he must offer up to us!’ He thereby conceals (this
offering) from them; and accordingly Yd^»avalkya
says, ‘Whenever human women here eat^ (they do
so) apart from men.’

13. He then makes offering to Agni, the house-
holder. Agni, indeed, is this world: hence it is for
this world that he thereby produces offspring and
that this offspring is produced: this is why he makes
offering to Agni, the householder.

14. This (ceremony) concludes with the ; for
here are neither enclosing-sticks nor the prastara-
bunch. For on that occasion when he wishes the
sacrificer good-speed (svagd) ® by (offering) the pra-
stara, good-speed is at the same time wished to his
consort also, since the wife comes (immediately) after
the husband. But were he to use a substitute for the
prastara-bunch, he would produce lassitude (in the
wife) : for this reason this (ceremony) should con-
clude with the idA. Nevertheless a substitute for
the prastara is (optionally) made.

15. If he choose to use a substitute for the pra-
stara, he thereby wishes the wife good-speed just as

^ Gighatsanti, ‘eat greedily, swallow their food.’ The Ki«va
text does not mention Ya^fevalkya, but merely says, ‘hence
women also here swallow their food apart from men.’

“ The iifi-ceremony (I, 8, i, 18) is repeated after the patnisaw-
y^g^s, together with the 3'a»*yuvdka and the offering of remains,
but with speeial reference to the mistress of the house. Since the
prastara-bunch and the enclosing-sticks have already been con-
sumed by the fire, the Sfiktavfika is omitted on the present
occasion ; the Adhvaryu merely throwing a stalk of the reed-grass
of the veda into the fire, as a substitute for the stalk of the prastara
(rejH'esenting the sacrificer).

* See I, 8, 3, II seq.

\ \ S 2

26 o

satapatha-brAhmajva.

he wishes the sacrificer good-speed by means of
the prastara.

1 6. If he choose to use a substitute for the pra-
stara, he plucks out one stalk from , the veda, and
anoints its top in the ^uhti, its middle part in the
aruva, and its lower end in the butter-pan.

17. The Agnidhra then says, ‘ Throw (it) after H ’
[The Adhvaryu] having thrown it silently after (the
prastara into the fire), touches himself, with the text

S. II, 16 f), ‘ Guardian of the eye art thou, O
Agni, guard mine eye ! ’ and in this way he avoids
throwing himself after (the prastara into the fire).

18. He (the Agnidhra) then says (to the Adh-
varyu), ‘ Discourse together ! ’ (The Adhvaryu says),

‘ Has he gone (to the gods), Agnldh ?,’ ‘ He has

gone ! ’ ‘ Bid (the gods) hear ! ’ ‘ May (one or they)
hear!’ ‘ Good-speed to the divine Hot^/s I Success
to the human!’ [Then the Adhvaryu to the Hotrf],

‘ Pronounce the “ All-hail and blessing ! ” ’

19. Thereupon® he (the Adhvaryu) seizes at the
same time the ^hfi and sruva. On the former
occasion* indeed, by anointing (the prastara), he

^ See I, 8, 3, 19 seq.

* That is, after the Hotrf has again recited the Sawyuvdka, in
the same way as above, I, 9, i, 26-29.

* Viz. at the offering of the remains of butter (I, 8, 3, 23), of which
the present ceremony is the counterpart. Dr. Hillebrandt, Neu- und
Vollm. p. z6o, (after a scholiast) calls this modification Pragraha-
homa (ofiered to Agni adabdhiyu arltama). According to KIty.
Ill, 7, 18 ; 19, this ceremony is followed by the performance, in the
Dakshi»a fire, of two (gnhoti) oblations of butter, to Agni saMvejapati
and Sarasvati respectively (see the formulas S. II, 20, b, c);
and the pish/klepa-ahuti to the Virve DevS^, being an offering of
the remnants of dough, left from the preparation of the sacrificial
cakes. These oflferings would then be succeeded by the ceremonies
treated in par. 2 r seq.

I KANDA, 9 ADHYAyA, 2 BrAhMA^-A, 23. 26 1

made (the sacrificer) an oblation, thus thinking,
‘ May he go to the world of the gods as an obla-
tion!’ For this reason he now sekes the^uhfl and
sruva at the same time.

20. He seizes them for Agni, with the text
(V^". S. II, 20 a), ‘O Agni, unimpaired in vigour,
far-reacher ! ’ because Agni is immortal, he says,
‘ unimpaired in vigour : ’ and because Agni is farthest-
reaching, he says, ‘ far-reacher k’ — ‘Guard me from
the thunderbolt ! guard me from bonds ! guard me
from defective sacrifice ! guard me from noxious
food 1 ’ he thereby says, ‘ Protect me from all kinds
of injury ! ’ — ‘ Make our nourishment free from
poison !’ — -nourishment means food : ‘ make our food
wholesome, faultless!’ this is what he thereby says. —
‘In the lap, pleasant to sit in^’ he thereby says, ‘in
thyself.’ — ‘ SvAhi ! Vi/ ! ’ since one offers what has
been consecrated by ‘ vasha/,’ this (residue of butter)
thereby becomes such for him.

21. The mistress then unties the veda-bunch.
The altar (vedi) assuredly is female and the veda
is male. For union the veda was made : and accord-
ingly when he touches (the altar) with it during
the sacrifice, a union productive of offspring is
thereby effected.

22. And (the reason) why it is the mistress who
unties the veda (is this) : the mistress is female and
the veda is male ; consequentiy a union productive
of offspring is thereby effected : this is why the
mistress unties the veda.

23. She unties it. Should she wish to do so

^ Harisvamin derives a^ttama and ajish/Aa from a^, ^to eat ^
(mslead of from a "to reach, penetrate*), hence "the greatest
eater/ MaMdhara gives both derivations.

262

^ATAPATHA-BRAHMAiVA.

with a Ya^us-text, let her do so with this one (Va^.
S. II, 21 a), ‘The Veda art thou: whereby thou,
O divine Veda, hast become Veda for the gods,
thereby mayest thou become Veda for me^!’

24. (The Hoti^^) strews it (from the Gdrhapatya)
as far as (the east end of) the altar ^ ; for the altar is
female and the veda is male ; and from behind the
male approaches the female : from behind (i.e. west)
he accordingly causes it (the altar) to be approached
by that male, the veda. For this reason he strews
(the grass of the veda) as far as (the east end of)
the altar.

Concluding Cebemonies.

25. He (the Adhvaryu) now makes the samishra-
ya^s-oblation, thinking, ‘ In the east my sacrifice
shall be completed!' Were he to perform the
samish/aya/us-oblation first and then the patni-
sa^yA^as, that sacrifice of his would be completed
in the west (behind the sacrificer) ^ : hence he makes

^ According to Kdty. Ill, 8, 2, the lady thereupon unties the
grass-cord with which she was girt (see I, 3, t, 12), with the text,

" I free myself from Varu^a's no'ose wherewith the gracious Savitrf
bound me ; place me unscathed, together with my husband, in the
lap of eternal law, in the world of righteousness T Asy. 3,

however, assigns this ceremony to the Hotn*; and no doubt rightly,
since it is not mentioned by our author, and the S. does not
give the formula. Thereby also the original form of the text (Rig-
veda X, 85, 24), free thee,' &c., is preserved. Mahidhara on
Va^. S. here takes ‘veda' either in the sense of ‘the Veda {JRik,
&c.y or as ‘ the knower.’ Perhaps it should rather be taken as
‘the obtainer.’

® Thus i vede^ is explained by Harisvdmin (according to
comm, on Klty. Ill, 8, 3). Others take it in the sense of ‘ up to
where the barhis begins.'

^ The patnf samyS^as were performed in the G^rhapatya fire,
and therefore west of the altar ; and on their completion, the priests
betake themselves back to the Ahavaniya.

I K;Aivz»A, 9 adhyAya, 2 brAhmaya, 28. 263

the samish/aya^us-oblation at this particular time,
thinking, ‘ In the east my sacrifice shall be com-
pleted 1 ’

26. Now as to why it is called samish/aya^us ’ :
whatever deities he invites through this (new or
full-moon) sacrifice, and for whichever deities this
sacrifice is performed, all those are thereby ‘sacri-
ficed to together’ (sam-ishz?a) ; and because he
now makes a (butter) oblation ^ to all those deities,
who have been ‘sacrificed to together,’ therefore
this (oblation) is called samish/aya^us.

27. And again as to why he performs the sam-
ish/aya^us : whatever deities he invites through this
sacrifice, and for whichever deities this sacrifice is
performed, they continue waiting until the samish/a-
ya^us is performed, thinking, ‘ This he must offer to
us ! ’ These same (deities) he thereby dismisses in
due form; and whatever be the practice in their
case in accordance with that he has, in thus per-
forming it, produced the sacrifice, and having thus
produced it he now establishes it safely where there
is a safe basis for it : this is why he performs the
samish/aya^s.

28. He makes the offering, with the text (V%-.
S. II, 21 b), ‘Ye path-finding gods,’— for the gods

' The real original meaning of the term would rather seem to
have been ‘the formula marking the completion of the sacrifice,'
it having afterwards come to be applied to the oblation (to the
wind-gOd) itself. Cf. par. 30 and Weber, Ind. Stud. IX, 232.

“Or rather, ‘ because to all those deities to whom an ish/i (or
ya^ati-oifering, made by the Adhvaryu standing south of the altar ;
and followed or accompanied by the vasha/-call) has been offered
in common, he now makes an fihuti (or ^uhoti-offering, made by
him whilst standing north of the altar, with the svSha-call).’

264

^ATAPATHA-BRAHMAiVA.

are indeed the finders of the path ^ ; — ‘ Having found
the path — thereby he says, ‘ having found the sacri-
fice;’ — ‘Walk in the path!’ thereby he dismisses them
in due form ; — ‘ O divine Lord of mind, this sacri-
fice — Svdhd I — ^give to the wind ! ’ for the sacrifice,
indeed, is that blowing one (the wind). Having
accordingly prepared this (special) sacrifice, he thereby
establishes it safely in that (chief, full or new-moon)
sacrifice, and thus unites sacrifice with sacrifice : for
this reason he says, ‘Svihd! give (it) to the wind I ’

29. He then offers up the barhis. The barhis,
truly, is this world, and the barhis (consists of)
plants : hence he thereby bestows plants on this
world, and these plants are safely established th this
world : for this reason he offers up the barhis.

30. This offering he makes as an additional one,
since the samish/aya^us is the end of the sacrificei
and consequently what comes after the samish/a-
ya/us is additional ; and because, in performing the
samish/ay^us, he offers to those (deities^), and thence
additional unlimited plants are here produced.

31. He offers it, with the text (Vd^. S. II, 22),

‘ May the barhis combine with the sacrificial food,
with the butter! May Indra combine with the
Adityas, the Vasus, the Maruts, and the Vijve
Dev^^ ! May what (has been offered with) “ Svdhi ”
go up to the heavenly ether ® ! ’

32. Having thereupon walked round (from the

^ Mahtdhara refers gatu-vidaA and vittv^ to vid, ^toknow/

® According to Harisvamin, he does so, since that offering is
naade for the sake of dismissing (satisfying) the deities.

® Mahidhara interprets, - May Indra-— together with the Adityas,
the Vasus, the Maruts, and the Vuve Deva^ — anoint the barhis
thoroughly with the havis-like ghee,' &c,

I KkNDA, 9 ADHYAYA, 2 BRlHMAiVA, 35. 265

north side of the Ahavaniya fire) to the south,
he pours the pra^iti-water^ out (on the altar).
Now, when he spreads the sacrifice, he yokes it.
But were he not to pour out (the pra»iti-water),
the sacrifice, being unyoked, would, in moving back-
ward, injure the sacrificer. In this way, however,
the sacrifice does not injure the sacrificer ; and for
this reason he pours out the prawlti-water, after
walking round to the south.

33. He pours it out, with the text (Vd^. S. II, 23 a),
‘ Who ® unyokes thee ? He unyokes thee ! For whom
does he unyoke thee? For him he unyokes thee!
For plenty!’ He thereby announces to the sacri-
ficer the highest prosperity. He pours it out with
the same (vessel) with which he brings it forward ;
for wherewith they yoke the team, therewith they
also unyoke it : with the yoke-tie they yoke it, and
with the yoke-tie they unyoke it. By means of a
potsherd he now throws the refuse from the cleaning
of the rice ® right under the black antelope skin ;
with the text (Vd^. S. II, 23 b), ‘The Rakshas’ share
art thou ! ’

34. Now the gods and the A suras, both of them
sprung from Pra^ipati, were contending about diis
sacrifice, (that is, their) father Prajfd.pati, the year.

‘ Ours it (he) shall be ! ours it shall be,’ they said.

35. Thereupon the gods obtained possession of
the whole of the sacrifice, and dispossessed those

^ See p. 9, note i.

* Or, Pra^pati . . . , see I, i, x, 13, with note.

® See I, I, 4, 23-24. According to the Paddhati on Ktty. Ill, 8,
the Adhvaryu holds the deer-skin with his left hand over the tttkara,
or heap of rubbish, and pours the refuse under the skin on the
utkara.

266

5'ATAPATHA-BrIhMA^-A.

(Asuras) of it by (giving them) whjat was the worst
part of the sacrifice, to wit, with the blood of the
victim (they dispossessed them) of the animal sacri-
fice, and with the refuse of the rice of the havir-
ya^wa, ‘ May they be duly dispossessed of the
sacrifice,’ they thought for he indeed is duly
dispossessed, who is dispossessed even while obtain-
ing a (worthless) share. He, on the other hand, who
is dispossessed without any share whatever, hopes
for a while, and when it occurs to him, he says,
M/^hat share hast thou given me ? ’ Hence what
share the gods set apart for those (Asuras), that
same share he now makes over to them in pouring
(the refuse of the rice) right under the black ante*^
lope skin. He thereby casts it into blind darkness,
where there is no (sacrificial) fire. And in the same
way he casts the blood of the victim into blind
darkness, where there is no fire; thinking, ‘Thou
art the Rakshas share ! ’ For this reason they use
not the gore of the victim (for sacrificial purposes),
since it is the Rakshas’ share.

Third BrAhmawa.

I. The sacrifice being now complete, he (the
Adhvaryu) walks round (the fire) to the south, and
pours out a vessel (of water) ; for thus it is
(poured out) towards north : therefore he pours
It out after walking round to the south. He who
sacrifices, doubtless, sacrifices with a desire that he
Mso may obtain a place in the world of the gods.
That sacrifice of his then goes forth towards the
world of the gods : after it follows the fee which he
gives (to the priests), and holding on to the priests’
fee (follows) the sacrificer.

I kAwBA, 9 ADHYAYA, 3 BRAhmAWA, 6. 267

2 . That same path leads either to the gods or to
the fathers On both sides two flames are ever
burning : they scorch him who deserves to be
scorched, and allow him to pass who deserves to
pass Now, water is (a means of) lustration : hence
he thereby lustrates that path.

3. A full (vessel) he pours out, because full means
all : hence he thereby lustrates that (path) by means
of the All. He pours it out continuously, uninter-
ruptedly: hence he thereby lustrates that (path) in
a continuous, uninterrupted manner,

4. And again why he pours out a vessel (of
water) is : where anything is done wrongly at the
sacrifice, there they tear or wound it; and — water
being (a means of) lustration — ^he lustrates it by that
(means of) lustration, water ; he heals it with water.

5. A full (vessel) he pours out, because full means
all : hence he thereby heals it by means of the
All. Continuously, uninterruptedly he pours it out :
hence he thereby heals it in a continuous (lasting),
uninterrupted manner.

6. He (the sacrificer) intercepts it with his open
hands held together, while reciting the text (V^.

^ Cf. Mahibh. XII, 525, ‘Two paths are known, one leading to
the gods, and one leading to the fathers;’ and ib. XIII, 1082,
‘ That sun is said to be the gate of the paths leading to the gods ;
and that moon is said to be the gate of the paths leading to the
fathers.’ See also :^Aand. Up. V, 3. In iSat. Br. VI, €, 2, 4 the
gate of the heavenly world is said to be situated in the north-
east ; whilst that of the world of the fathers, according to XIII,
8, I, 5, lies in the south-east Cf. KausMt Up. I, 2 seq. (Max
Muller, Up. I, p. 274), ‘Verily, the moon is the door of the heavenly
world,’ &c.

® According to .Harisvamin, they scorch him who has not ful-
filled his duties, and allow him to pass who has done so.

268

iTATAPATHA-BRAHMAiVA.

S, II, 24), ‘We have united with lustre, with vigour,
with the bodies with the happy spirit. May
Tvash/rz, the dispenser of boons, grant us riches,
and make even what was injured in our body!’
What was torn, that he thereby heals.

7. He then touches his face (with the water in
his hands). The reason why he thus touches his face
is twofold : water means ambrosia, and witli ambrosia
he accordingly touches himself; also he thereby
transfers to himself that sacred work (the sacrifice) :
for these reasons he touches his face.

8. He now strides the (three) Vish«u-strides. He
who sacrifices assuredly gratifies the gods. In
gratifying the gods by that sacrifice — partly by riks,
partly by ya^us, partly by oblations-^he acquires
a share among them; and having acquired a share
among them, he goes to, them.

9. And again why he strides the Vish«u-
strides, is ; Vish«u, truly, is the sacrifice, by
striding (vi-kram) he obtained for the gods that
all-pervading power (vikrinti) which now belongs
to them. By his first step he gained this same
(earth), by the second this aerial expanse, and by
his last (step) the sky. And this same pervading
power Vish«u, as the sacrifice, obtains by his strides
for him (the sacrifieer) : for this reason he strides

* That is, with the departed persons, the fathers; or, more
probably, with new bodies (?), cf. the funereal hymns, Rig-veda X,
14—18; especially X, 15, 14; 16, 5; 14, 8. Perhaps, however, it
would be better to construe, ‘by (our) bodies we have united with
lustre and vigour; by (our) mind with bliss.’ In IV, 6, i, r it is said,
that the sacrifieer is born in the next world with his entire body;
similarly XI, i, 8, 6; XII, 8, 3, ,31. For further quotations regard-
ing the views on future existence, see A. Weber, Ihd. Streifen, I,
p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq.

r KANDA, 9 ADHYAyA, 3 BRlHMAiVA, 1 1.

269

the Vish#u-strides. Now it is indeed from this
(earth) that most (beings) go (upwards).

10. Hence (he strides thrice) with the texts (Va^.
S. II, 25 a-c), ‘ On the earth Vish«u strode by means
of the giyatri metre : excluded therefrom is he who
hates us, and whom we hate ! ’ ‘In the air Vishwu
strode by means of the trish/ubh metre : excluded
therefrom is he who hates us, and whom we hate ! ’
‘ In the sky Vishwu strode by means of the ^gati
metre : excluded therefrom is he who hates us, and
whom we hate ! ’ When one has thus ascended
these worlds, that is the goal, that the safe refuge :
the rays of him (the sun) who burns there, are
the righteous (departed) ^ ; and what highest light
there is^, that is Pra^apati or the heavenly world.
Having then in this way ascended these worlds, he
reaches that goal, that safe refuge. Now he who
wishes to give instructions from hence, should come
hitherwards from above. Twofold is the reason
why he should come hitherwards from above :

11. By (or, from) the escape (of the enemies)®
indeed the conquering gods formerly gained first
the sky, and then this aerial expanse ; and there-

’ In VI, 5, 4, 8 we shall meet with the statement, that ‘ the stars
(naksh atra) are the lights of righteous men who go to the heavenl/
world.’ In the same passage, however (as in others), the naksha-
tras (lunar mansions) are represented as divine female beings (with
undipped wings; cf. Vig. S. XI, 61), with whom, in IX, 4, i, g, the
moon is said to live together, as the Gandharvas with the Apsaras.

“ See par. 16 with note. The KSwva text reads, ‘yat param bhdti.’

* Apasara«ataA; i.e. by allowing the enemies to escape, viz.
first from the sky to the air, and then firom the air to the earth. It
also, however, has the meaning of ‘ from escape ; ' that is, the gods
drove the enemies to the earth, whence there was no escape for
them.

270

satapatha-brAhmawa.

upon they drove their enemies away from this
(earth), whence there was no escape. And in like
manner he (the priest) also by the escape (of the
enemies) gains first the sky, and then this aerial
expanse ; and thereupon he drives his enemies away
from this (earth), whence there is no escape. This
earth indeed is a firm footing: hence he thereby
stands firm on this firm footing.

12. And in this way also (he may stride)^: ‘In

the sky Vish«u strode by means of the ^gati
metre : excluded therefrom is he who hates us, and
whom we hate ! ’ ‘ In the air Vish«u strode by means
of the trish/ubh metre : excluded therefrom is he
who hates us, and whom we hate ! ’ ‘ On the earth

Vish«u strode by means of the gAyatrl metre :
excluded therefrom is he who hates us, and whom
we hate!’ — With the texts (Va^. S. II, 25 d, e),
‘ (Excluded) from this food I from this resort I ’
(pratish/.^a, he looks down upon his portion and
the altar respectively.) For on this (earth) all
this food is safely established (pratishify^ita) : for
this reason he says, ‘From this food! from this
resort ! ’

13. He then looks towards the east The east,
indeed, is the region of the gods : for this reason he
looks towards the east.

14. He looks, with the text (V^, S. II, 25 f),
‘We have gone to the realm of light (svar).’ The

^ The sacrificer in making the strides of Vish/?u, may begin
either with the stride on earth or with that in the sky (Raty. Ill,
8 , 11,12)- He begins from the southern hip (or south-west corner)
of the altar, and makes three strides eastward with his right foot in
front, reciting one formula with each stride, along the south side of
the altar up to the Ahavanfya fire.

I kInDA, 9 ADHYAYA, 3 BRAhMAA^A, 1 7 271

realm of light assuredly means the gods : hence he
thereby says, ‘ We have gone to the gods.’ — With
(ib. g), ‘We have united with splendour’ (he looks
on the Ahavaniya fire) : he thereby says, ‘ We have
united with the gods.’

15. He then looks up to the sun, for that is the
final goal, that the safe resort. To that final goal,
to that resort he thereby goes : for tltis reason he
looks up to the sun.

16. He looks up, with the text (Vi^. S. II, 26 a),

‘ Self-existent art thou, the best ray of light!’ The
sun is indeed the best ray of light \ and therefore he
says, ‘ Self-existent art thou, the best ray of light.’

‘ “ Light-bestowing art thou : give me light (var/^as) !”
so say I,’ said Y A^wavalkya, ‘ for at this indeed the
Brihma«a should strive, that he be brahmavar-
/^asin (illumed by the brahma, or sacred writ).’
Aupoditeya®, on the other hand, said, ‘He indeed
will give me cows * : (therefore I say), “ Cow-giving
art thou, give me cows!”’ Thus whatever wish
he (the sacrificer) entertains (and expresses), that
wish is granted to him.

17. He then turns (from left to right), with the
text (Vi^. S. II, 26 b), ‘ I move along the course of

1 Seven rays of the sun are mentioned, Rig-veda 1 , 105, 9; II, 5, 2 ;
Ath.-veda VII, 107, i. Mahtdhara remarks that four of them lie in,
or point to, the four quarters ; one pointing upwards and another
downwards ; and the seventh, and best, being the disc of the sun
itself, called Hira»yagarbha. This apparently is the param
bhis, or most excellent light, which in par. 10 is identified with
Pra^dpati, or the heavenly world.

^ That is, Tumi%a Aupoditeya Vaiydghrapadya, as the Kd«va
text reads; cf. Taitt. S. I, 7, 2. I.

® The heavenly rays of light are regarded as the heavenly cows,
Naigh. I, 5; Nir. II, 6.

272

^atapatha-brAhmaj^a.

the sun ; ’ having reached that final goal, that safe
resort, he now moves along the course of that (sun)'.

18. Thereupon he steps to (upa-sthA) the GAr-
hapatya fire. Twofold is the reason why he steps
to the GArhapatya : the GArhapatya is a house, and
a house is a safe resort, hence he thereby stays
in a house, that is, in a safe resort . And, besides,
what full measure of human life there is for him
here, that he thereby attains (upa-sthA). This is
why he steps to the GArhapatya fire.

19. He steps to it, with the text (VAf. S. II, 27 a),
‘O householder Agni, may I become a good house-
holder through thee, O Agni, the householder !
Mayest thou, O Agni, become a gOod householder
through me, the householder ! ’ there is nothing in
this requiring explanation. — ‘ May our household
matters be unlike a cart with only one bullock,’ he
thereby says, ‘ may our household matters be free
from calamities;’ — ‘fora hundred winters!’ he thereby
says, ‘ may I live a hundred years.' He need not,
however, say this ; for man lives even longer than
a- hundred years ; hence he need not say this.

20. He then turns (from left to right), with the text
(VA^. S. II, 27 b), ‘ I move along the course of the
sun : having reached that final goal, that safe resort,
he now moves along the course of that (sun).

21. Now (in pronouncing the following text) he

’ When he has executed the pradakshiwa movement, he has
to repeat the movement in the opposite direction, in accordance
with the general rule, Kiity. I, 8, 24. The same applies to par. 20.
On the sun-wise circumambulation, with and without fire, see p. 37
note, p. 45 note; also Martin, Western Isles, pp. 16-20, 85, 97,
116-119, 241, 277; Forbes Leslie, Early Races of Scotland,
index, s,v. deisiol.

I kAnda, 9 adhyIya, 3 brahmazya, 23. 273

inserts his son’s name : ‘ May this son (N. N.) carry
on this manly deed of mine ’ Should he have no
son, let him insert his own name.

22. He then steps up to the Ahavaniya fire.
Silently he steps to it, thinking, ‘ In the east my
sacrifice shall be completed ! ’

23. Thereupon he divests himself of the vow,
with the text (V%-. S. II, 28 b), ‘ Now am I he that
I really am.’ For, in entering upon the vow, he
becomes, as it were, non-human; and as it would
not be becoming for hi'm to say, ‘ I enter from truth
into untruth ; ’ and as, in fact, he now again becomes
man, let him therefore divest himself of the vow,
with the text, ' Now am I he that I really am V

* The MSdhyandina text of the Vig'. S. does not give this
formula. The KS«va text of the SawzhM has the following
(Weber’s edition, p. 59), ‘ Woven art thou, a web art thou ; weave
me along (? extend my life) at this sacrifice, at this holy deed, in
this food, in this world ! ’ ‘ May my son weave on (continue) this
work, this manly deed of mine ! ’ Thus also KSty. Ill, 8, 25. The
Kfiwva text of the Brfihmawa, however, mentions only the formula
given above. According to Laugakshi he names his favourite son ;
according to ASnkhfiyana, his eldest son, or as many sons as he
has. See comm, on Kfity. IV, 12, ir.

‘ See I, I, I, 6. For another mode of divesting oneself of the
vow, see I, i, 1,3.

274

^ATAPATHA-BRAHMAiVA,

SECOND KkNDh.

THE AGNYADHANA, THE AGNIHOTRA, THE
PIi\7Z)APIT7e/YAGA'A, THE AGRAYAiVESHYI,
AND THE ^ATURMASYANI.

I. THE AGNYADHANA or ESTABLISHMENT OF THE

SACRED FIRES.

First Adhyaya. First BrIhmajva.

The Agny-^dh^na (or Agny-^dheya), or ceremony, of esta-
blishing a set of sacrificial fires, on the part of a young householder,
is, as a rule, performed on the first day of the waxing moon. Some
authorities also allow the performance to take place at full moon,
probably in order to enable the newly-married couple to- enter on
their sacred duties with as little delay as possible. Moreover, special
benefits are supposed to accrue to the performer of the ceremony
from the conjunction of the new moon with certain lunar asterisms ;
though the author of our work, at any rate, does not seem greatly
to encourage this practice, but rather to urge the pious householder
to set up fires of his own, whenever he feels a longing for the
sacrifice.

The normal performance of the Agnyfidhana, as that of the full
and new-moon offerings, requires two days ; the first of which is
taken up with preliminary rites, while the second — that is, the first
day of the respective half-moon — is devoted to the chief ceremonies,
beginning with the production of the sacred fire by friction. (See

II, I, 4. 8 seq.)

After the sacrificer has chosen his four officiating priests — viz.
the Brahman, Hotrz, Adhvaryu, and Agnidhra (or Agnfdh) — ^he
proceeds, together with them, to erect the two sheds or ‘ fire-
houses.^ In order to determine their exact sites, the Adhvaryu
first draws from west to east the so-called ‘ easterly ' line (cf. I, 2, 5,
14), and on it marks, at 8, ii, or 12 prakramas or steps from each
other, the centres of the G^rhapatya and Ahavantya fire-places,
the outlines of which he then traces, making each a square aratni or
cubit in area, the former circular, the latter square. The Dakshi-

II KAiVDA, I ADHYAYA, I BRAHMAiNTA.

275

nigni or Anvah^rya-pa/^ana, if it is required at all, is of the same
area, but of semicircular form, and lies south of the space between
the altar and the Garhapatya fire. The Garhap.atya fire-house is
constructed with its laths running either from west to east, or from
south to north, and a door on the south side ; and so as to enclose
both the Gfirhapatya and Dakshiwa fires. The Ahavaniya fire-house,
on the other hand, with its laths necessarily running from west to
east, and an entrance from the east, contains the Ahavaniya fire
and the altar (vedi) adjoining it on the west, and partly enclosing it
with its ‘ shoulders ' on the north and south sides. The two houses
are also open to each other on the inner side ; and sufiScient space
is left on all sides for freely moving around the fires.

The Adhvaryu then procures a temporary fire, — either producing
it by friction, or obtaining it from certain specified sources in the
village, — and after the usual fivefold lustration of the Garhapatya
fire-place (cf. p. 2), he lays down the fire thereon. Towards sunset
the sacrjficer [while seated east of the Ahavaniya house] invokes
the gods and manes with * Gods, fathers ! fathers, gods I I sacrifice,
being who I am ; neither will I exclude him whose I am : mine own
shall be the offering, mine own the toiling,mine own the sacrifice!'
He then enters the Ahavaniya house from the east, passes through
it to the Gfirhapatya, and sits down behind (west of) the fire; his
wife at the same time entering the Garhapatya house from the south
and seating herself south of him, — both facing the east. Thereupon
the Adhvaryu hands to the sacrificer two pieces of wood (ara?^i), — if
possible, of ai-vattha, grown out of a ^arai tree, — to be used next
morning for the production (or ^ churning') of the sacred fire by
one of them (the upper ara«i) being rapidly drilled in a hole in the
other (or lower arawi). [The sacrificer and his wife then lay the
upper and lower sticks respectively on their laps; whereupon certain
propitiatory ceremonies are performed by them, and honours are
paid to the priests and the sticks ; and the latter are finally deposited
on a seat.] In the house of the Garhapatya a he-goat may then be
tied up for the night, which, if it belong to the sacrificer, is to be pre-
sented by him to the Agnidhra on the completion of the sacrifice.

After sunset the Adhvaryu measures out four vessels of husked
rice grains— each containing three handfuls, which quantity is con-
sidered sufficient to furnish a meal for one man — on an ox-hide
died red [and spread out with the hairy side upwards and the neck-
part to the east]. With this rice the (odana) iatushprirya, or
‘(pap) to be eaten by the four (priests)/ is prepared on the provi-
sional Girhapatya fire. When it is ready, the Adhvaryu makes a
hollow in the pap and pours clarified butter into it. He then takes

T 2

276

MTAPATHA-BRAHMAiSTA.

three kindling-sticks (samidh), anoints them with some of that ghee,
and puts them on the fire one after another, with texts (cf. note on
II, I, 4, 5), Thereupon the sacrificer [having paid due honours to
the priests by washing their feet and giving them perfumes an^d
wreaths, &c., and assigned to each his share] bids them eati

During the night the sacrificer and his wife have to remain awake
and keep up the fire. When the night clears up, the Adhvaryu ex-
tinguishes the fire, or, if there is to be a Dakshi;z^gni, he takes it
southwards and keeps it in a safe place till that fire is made up. He
then draws with the wooden sword three lines across the fire-place
and proceeds with the preparation of the hearth-mounds in the way
set forth in the first Br^hmawa of this Book,

1. Now when he equips (Agni, the fire) from
this and that quarter, that is the equipping (of the
fire) with its equipments h In whatever (objects)
some of (the nature of) Agni is inherent, therewith
he equips (the fire) ; and in thus equipping it he
supplies it partly with splendour, partly with cattle,
partly with a mate,

2. In the first place he (the Adhvaryu) draws
(three) lines (with the wooden sword on the Girha-
patya fire-place^). Whatever part of this earth

^ The verb here translated by ‘to equip,’ is sam-bhrz' ‘to carry,
or bring, together, to collect ; ’ and then ‘ to make the necessary
preparations, to prepare;' hence sambhdra, ‘the preparation, out-
fit,' the technical term for the objects employed in the preparation
of the fire-place, with the view of symbolically ensuring success to
the fire. In paragraphs 3 seq. the primary meaning ‘to bring
(together)' has been used, except where it seemed desirable to
preserve its technical sense.

^ The three lines drawn across the fire-place form a necessary
part of its lustration ; see p. 2. According to the Paddhati on
Kdty. IV, 8, the Adhvaryu first makes the fivefold lustration of
the hearth, and thereupon again draws the mystic lines (? or draws
the outline of the fire-place, cfi Katy. IV, 8, 16) and proceeds
with the sambharas ; viz. he sprinkles the lines with water, while
the sacrificer takes hold of him fro na behind ; then puts down
a piece of gold, and on it throws salt soil and the mould of a mole-
hill, with which he forms the hearth-mound (khar a)-— circular in

II K.ANDA, I ADHYAyA, I BRAHMAiYA, 5 . 277

is either trodden or spit upon, that he thereby
removes from it ; and he thus establishes his fire on
earth that is entirely proper for the sacrifice : this
is why he draws lines (across the fire-place).

3. He then sprinkles (the lines) with water.
When he thus sprinkles (the fire-place) with water,
that is the equipment (of the fire) with water. The
reason why he brings water is that water is food ;
for water is indeed food : hence when water comes
to this world, food is produced here. Thus he
thereby supplies it (the fire) with food.

4. Water (ap, fern.), moreover, is female, and
fire (agni, masc.) is male; so that he thereby sup-
plies the latter with a productive mate. And since
all this (universe) is pervaded (or obtained, Apta)
by water, he sets up the fire, after he has obtained
it by means of water b This is why he brings water.

5. He then brings (a piece of) gold. Now Agni
at one time cast his eyes on the waters^; ‘May
I pair with them,’ he thought. He came together
with them; and his seed became gold®. For this
reason the latter shines like fire, it being Agni’s

the case of the G^rhapatya, square the Ahavaniya, and semicircular
the Dakshiraagni ; but each equal in area to a square aratni or cubit.
Along the edge of the mound he then lays pebbles close to each other
[50 on the Garhapatya, 73 on the Ahavaniya, and 22 on the Dakshi-
«Sgni, according to the Schol. on KSty. IV, 8, 16]. According to
some authorities, the piece of gold is laid on the top of the mound.
He thus prepares successively the Gtrhapatya, Ahavaniya, and Dak-
shiwa hearths ; afterwards, if required, those of the Sabhya and
Avasathya fires, which are, like the Garhapatya, of circular form.

* An etymological play on the word ap, £ipa^, ‘water,’ and the
verb Sp, ‘to obtain, pervade.’

^ In the version of this myth given Taitt. Br. I, i, 3, 8, the
waters courted by Agni are called Varu^a’s wives.

* TU sambabhfiva tasu reta^ prasinM tad hirawyam abhavat.

278

JfATAPATHA-BRAHMAJVA.

seed. Hence it (gold) is found in water, for he
(Agni) poured it into the water. Hence also one
does not cleanse oneself with it\ nor does one
do anything else with it. Now there is splendour
(for the fire) : for he thereby makes it to be
possessed of divine seed, bestows splendour on it;
and sets up a fire completely endowed with seed.
That is why he brings gold.

6. He then brings salt. Yonder sky assuredly
bestowed that (salt as) cattle on this earth : hence
they say that salt soil is suitable for cattle. That
(salt), therefore, means cattle ; and thus he thereby
visibly supplies it (the fire) with cattle ; and the
latter having come from yonder (sky) is securely
established on this earth. Moreover, that (salt) is
believed to be the savour (rasa) of those two, the
sky and the earth ^ : so that he thereby supplies it
(the fire) with the savour of those two, the sky and
the earth. That is why he brings salt.

7. He then brings (the earth of) a mole-hill
(S.khu-karisha) ®. The moles certainly know the

^ Saya^za interprets enena na dhavayati by ‘he does not clean
(his teeth) with it;'-^the St Petersb. Diet by ‘he does not get
himself conveyed (driven) by it* The Kinvsi text has: Tasmid
enad apsv evanuvindanty apsu punanty apsu hy enat pr^siwylan
nainena dhavayanti na \i\m ^ana kurvanti.

* Cf. Taitt Br. I, i, 3, 2 : ‘The sky and the earth were (ori-
ginally) close together. On being separated they said to each
other, “ Let there be a common sacrificial essence (ya^wiyam) • for
ns ! What sacrificial essence there was belonging to yonder sky,
that it bestowed on this earth, that became the salt (in the earth) ;
and what sacrificial essence there was belonging to this earth, that
it bestowed on yonder sky, that became the black (spots) in the
moon. When he throws salt (on the fire-place), let him think it
to be that (viz. the black in the moon) : it is on the sacrificial essence
of the sky and the earth that he sets up his fire.'

® On the mythic connection of (the white, sharp teeth of) the

II KiiVDA, I ADHYAya, I BrAhMAIVA, 9. 279

savour of this earth : hence, by entering deeper and
deeper into this earth, they (grow) very fat, know-
ing, as they do, its savour ; and wherever they know
the savour of this earth to be, there they cast it up.
Hence he thereby supplies it (the fire) with the
savour of this earth : that is why he brings a mole-
hill. Moreover, they say of one who has attained
prosperity (or splendour, j-rt) that he is purishya;
and purisha and karisha^ doubtless mean one and
the same thing : it is, therefore, for his (Agni’s or
the sacrificer’s) attainment of splendour (sri) that
he brings a mole-hilL

8. He then brings pebbles. Now the gods and
the Asuras, both of them sprung from Pra^ipati,
once contended for superiority. This earth was
then trembling like a lotus-leaf; for the wind was
tossing it hither and thither : now it came near the
gods, now it came near the Asuras. When it came
near the gods,—

9. They said, ‘Come, let us steady this resting-
place : and when firm and steady, let us set up

S.khu (mole, mouse, rat), as of that of the boar, with the thunder-
bolt, see Dr. A. Kuhn’s ingenious remarks, ‘ Herabkunft des Feuers
und des Gbttertranks,’ p. 202. According to Taitt. Br. I, 1, 3, 3,
Agni at one time concealed himself from the gods, and having
become a mole, dug himself into the earth ; so that the mole-hills
thrown up by him, have some of Agni’s nature attaching to them.
The Taittiriyas also put on the hearth the earth of an ant-hill, which
the Brdhmawa (in the same way as our author does of the mole-
hill) represents as the savour (or marrow, essence) of the earth.

‘ The primary meaning of karisha is 'that which is scattered,
or strewn about,' hence 'refuse, rubbish’ (and ^khu-karisha, ‘mole-
cast ’). Its secondary meaning, as is that of purisha, is ‘manure’
(or perhaps also ‘soft, rich mould’), an article naturally valued by
an agricultural population. See I, 2, 5, 17, where purisha is
taken symbolically to represent cattle.

28 o

^'ATAPATHA-BRAHMAiVA.

the two fires on it ; whereupon we will exclude our
enemies from any share in it.’

10. Accordingly, in like manner as one would
stretch a skin by means of wooden pins, they
fastened down this resting-place ; and it formed a
firm and steady resting-place. And when it was
firm and steady, they set up the two fires on it ; and
thereupon they excluded their enemies from any
share in it^.

11. And in like manner that one (the Adhvaryu)
now fastens down that resting-place by means of
pebbles ; and on it, when firm and steady, he sets
up the two fires ; whereupon he excludes the (sacri-
ficer’s) enemies from any share in it. This is the
reason why he brings pebbles.

12. These then are the five equipments^: for
fivefold is the sacrifice, fivefold the animal victim;
and five seasons there are in the year.

^ The corresponding myth of Taitt. Br. I, i, 3, 5, though very
different from ours, yet presents one or two points of resemblance.
According to it, nothing was to be seen in the beginning except
water and a lotus-leaf standing out above it, Pra^ipati (being bent
on creating the firm ground) bethought himself that the lotus-stalk
must rest On something; and having assumed the form of a boar,
he dived and brought up some of the earth. This he spread out
(prath) on the lotus-leaf, whence originated the earth (prz'thivt),
which he then fastened down by means of pebbles. Hence the
latter are put on the hearth in order to afford a firm foundation
for the fire.

According to the authorities of the Black Ya^ur-veda there are
not five, but fourteen s a mb h^r as, seven of which are taken from
the earth, viz. sand, salt, a mole-hill, an ant-hill, mire from a dried-
up pool, pebbles, and gold; while the remaining seven consist of
pieces of wood from the ajvattha, udumbara, palixa (? two pieces),
szm% and vikankata trees, and from some tree that has been struck
bj lightning. The sprinkling of water about the fire-place is not
counted by them as a sambhdra, but as one of the usual acts of
lustration. Taitt. Br. I, i, ^ seq.

II kAjvda, I adhyAya, I brAhmana, 14. 281

13. NoWj as to this, they say, ‘Six seasons there
are in the year.’ And in that case the very defi-
ciency (ny hna) itself is rendered a productive union
since it is from the lower part (nytlna, i.e. of the
body) that offspring is here brought forth. Thus
also a progressive improvement^ (is assured to the
sacrificer) ; for this reason there are five equipments.
And when (it is nevertheless insisted on that) there
are six seasons in the year, then Agni is the sixth
of them, and thus there is no deficiency.

14. Here also they say, ‘ He should not equip it
even with a single equipment!’ For (they argue)
all those (objects) are on this earth, and hence, when
he establishes the fire on this earth, the latter of itself
obtains all those equipments : he need not, therefore,
equip it with a single equipment. But let him never-
theless bring (those objects) together; for when he
establishes the fire on this (earth), then it obtains all
the equipments: and what (benefit) accrues from the
equipments being brought together, that also accrues
to it ®. Let him for that reason bring (the objects)
together.

^ Or, a deficient pairing is effected (on account of the uneven
number). I do not quite understand Saya«a’s interpretation of the
passage, the published text of the commentary being apparently
corrupt in one or two places. The Kfiwva text reads: Tad fihu/4
shaif ritz.va.k sawjvatsarasyeti yadi vai sha/ rtWzh sawvatsarasya
nyfinam u vai pra^ananaw nyfinfid vd im£h pragaA pragayante, &c.

2 Literally, ‘a prevailing (or advancing) beiter-to-morrow,’ rva>^-
rreyasam uttardvat.

3 /pbe drift of the authofs reasoning evidently is that it is safer,
by putting those objects on the fire-place, to make sure of the magic
benefits of those symbols being really secured to the fire, and
thereby to the sacrificer. The Kdrava text of this paragraph, though
differently worded, yields the same sense ; except that it refers to

282

SATAPATHA-BRAHMAiVA.

Second Brahmaata.

I. He may set up the two fires 1 under the Krzt-
tikAs; for they, the KmtikAs, are doubtless Agni’s
asterism, so that if he sets up his fires under Agni’s
asterism, (he will bring about) a^ correspondence
(between his fires and the asterism) : for this reason
he may set up his fires under the Kmtikis.

2. Moreover, the other lunar asterisms (consist
of)^one, two, three or four (stars), so that the Krzt-
tikis are the most numerous (of asterisms) ^ ; hence
he thereby obtains an abundance. For this reason
he may set up his fires under the Krzttikds.

3 - And again, they do not move away from the
eastern quarter, whilst the (^her asterisms do move
from the eastern quarter. Thus his (two fires) are
established in the eastern quarter : for this reason
he may set up his fires under the KrzttikAs.

4. On the other hand (it is argued) why he should
not set up the -fires under the Kmtikds. Origi-
nally, namely, the latter were the wives of the Bears
(rzksha) ; for the seven j/?zshis ® were in former times

the wishes he entertains in collecting

= w! f’ Ahavantya the two principal fires,
the Krzttikas, or Pleiades, are supposed to consist of
(o^ accor ing to others, of six) stars, the remaining twenty-
or lunar mansions, according to ouf author, vary

Bahulas die nan,e„„s.’ I„ ,h. later accoanls, however, a larger
num er o stars is attributed to several nakshatras. Gf. Weber
Nakshatra, 11, pp. 368, gfix. The M«va text has: ‘ Other naksS

hal h"e'ir',“”ff I”'- ““

inat he thereby obtains abundance.’ >

* Saptarshi, or the seven jefshis, is the designation of the

II KANDA, I ADHYAYA, 2 BRAHMAJTA, 7. 283

called the ^zkshas (bears). They were, however,
precluded from intercourse (with their husbands), for
the latter, the seven i?fshis, rise in the north, and
they (the K^fttikds) in the east. Now it is a mis-
fortune for one to be precluded from intercourse
(with his wife) ; he should therefore not set up his
fires under the KrfttikAs, lest he should thereby be
precluded from intercourse.

5. But he may nevertheless set up (his fire under
the Krfttikds) ; for Agni doubtless is their mate, and
it is with Agni that they have intercourse : for this
reason he may set up (the fire under the Krfttikas).

6. He may also set up his fires under (the asterism
of Rohi«l. For under RohiM it was that Pra,^^-
pati, when desirous of progeny (or creatures), set up
his fires. He created beings, and the creatures pro-
duced by him remained invariable and constant h
like (red) cows (rohi«i) : hence the cow-like nature
of Rohiwi. Rich in cattle and offspring therefore he
becomes whosoever, knowing this, sets up his fires
under Rohi«l.

7. U nder Rohi«i, indeed, the cattle set up their
fires, thinking that they might attain to (ruh) the
desire (or love) of men. They did attain to the

constellation of Ursa Major, or the Wain. In the Rig-veda, rikshaA
(bears) occurs once (I, 24, 10), either in the same restricted sense,
or in that of stars generally.

' < Ta asya pragU srzshiS. ekarfipS upastabdhas tasthii rohwya
iva.’ The ki«va text reads; Tam imUi pxagU- snsh/a rohi«ya
ivopastabdhis tasthur ekarhpa iva. Sdyawa interprets upastab-
dh^^ (‘propped up, erect,’ established) by ‘ pratibaddhagatayaA (of
continuous lineage),’ and ekarup^^ (‘uniform’) by ‘avi^^. 4 in-
napravahS^ (of uninterrupted flow or succession).’ In Taitt. Br.
I, I, 2, 2, it is stated that Pr^pati created Agni under (the aste-
rism) Rohwt, and that the gods then set up that fire under the
same asterism.

284

-SATAPATHA-BRAHMAiVA.

desire of men ; and whatever desire the cattle then
obtained in regard to men, that same desire he ob-
tains, in regard to cattle, whosoever, knowing this,
sets up his fire under Rohi;zi.

8. He may also set up his fires under (the aste-
rism of) Mrfgai-irsha. For Mrfga^lrsha, indeed, is
the head of Pra^apati and the head (^iras) means
excellence (sri), for the head does indeed mean ex-
cellence . hence they say of him who is the most
excellent (j'resh/z^a) of a community, that he is
the head of that community. Excellence therefore
he attains whosoever, knowing this, sets up his fire
under Mrfgajirsha.

9. On the other hand (it is argued) why one should
not set up his fire under Mrzga.ylrsha ^ The latter,
indeed, is Pra^^pati’s body. Now, when they (the
gods) on that occasion pierced him ® with what is
called the three-knotted arrow,’ he abandoned that

^ For the mythical allusions in this and the succeeding para-
graphs, we have to compare .Sat. Br. I, 7, 4, 1 ; Ait. Br III qq
According to the version of the myth given in the latter wot
Pra^pti transformed himself into a roe-buck (mya) and ap-
proached his own daughter (either the sky, or the dawn), who had
assumed the shape of a doe (rohit). Out of their most fearful
forms the gods then fashioned a divine being called Bhhtavat
0. e. Rudra), in order to punish Prt^apali fiir his incestuous deed.
I he latter was accordingly pierced by Bhfitavat’s arrow and bounded
up to the sky where he became the constellation called Mrfga
(i.e. M«garirsha), while his daughter became the asterism Rohim'.
The arrow on the other hand, with ivhich Pra^Spati was pierced,

three-knotted arrow (perhaps

(VIZ. Rudra) pierced him with the three-knotted arrow.’

II KANDA, 1 ADHVAyA, 2 BRAhMAIVA, II. 285

body, for the body is a mere relic (or dwelling,
vistu), unholy and sapless. He should therefore
not set up his fires under Mrzgarfrsha.

10. But he may, nevertheless, set them up (under
Mrzgayirsha). For, assuredly, the body of that god,
Pra^pati, is neither a relic nor unholy^ : he may
therefore set up (his fires under Mrzgaiirsha).
‘Under the Punarvasfi he should perform the
Punaridheya thus (it is prescribed).

11. He may also set up his fires under the Phal-
gunis. They, the Phalgunis, are Indra’s asterism
and even correspond to him in name ; for indeed
Indra is also called Ar_^una, this being his mystic
name ; and they (the Phalgunis) are also called Ar-
^unts. Hence he overtly calls them Phalgunis, for
who dares to use his (the gods) mystic name?
Moreover, the sacrificer himself is Indra, so that
he in that case sets up his fires under his own
asterism. Indra is the deity of the sacrifice; and
accordingly his Agnyidheya is thereby brought

^ Na vi etasya devasya vastu niyagnlyam na j*anram asti. —
Na vai tasya vastu na nivirya;>7z n^ya^Myam asti, ‘for the relic of
that (god) is neither sapless nor impure/ Ka;jva recension.

® I.e. the repetition of the adheya, or setting up of his fires,
a ceremony which has to be performed in the event of the Adheya
having proved unsuccessful; that is, in case he should not have
prospered or even sustained losses. The direction has been in-
serted in this place on account of the position of Punarvash, as
the fifth mansion, between Mrzganrsha, the third, and (Phrva and
Uttara) Phalgunis, the ninth and tenth mansions, in the original
order of the nakshatras.

® In Taitt. Br. I, i, 2, 4, the Pfirve Phalguni are assigned to
Aryaman, and the Uttare Phalguni to Bhaga. While, however,
both these asterisms are there recommended for the agnyidheya,
the Pfirve Phalguni are rejected as unsuitable further bn, in
par. 8 (? a later addition).

286

^ATAPATHA-BRAHMAiVA.

into relation with Indra. He may set up the fires
under the first (Phrva-phalgunis) — whereby an
advancing (successful) sacrifice accrues to him; or
he may set them up under the second (Uttara-
phalgunis) — whereby a progressive (uttarivat)
improvement accrues to him.

12. Let him set up his fires under the asterism
Hasta^, whosoever should wish that (presents)
should be offered him : then indeed (that will take
place) forthwith ; for whatever is offered with the
hand (hasta), that indeed is given to him.

13. He may also set up his fires under iTitri.
Now the gods and the Asuras, both of them sprung
from Pra/apati, were contending for superiority.
Both parties were desirous of rising to yonder world,
the sky. The Asuras then constructed the fire (altar)
called rauhi«a (fit to ascend by), thinking, ‘Thereby
we shall ascend (ti-ruh) to the sky

^ III the Taitt. Br. this asterism is not mentioned as suitable for
the agnyadheya. The Asv. S. II, i, 10 omits both Hasta and
JTitra; but permits the asterisms Vijikhe and Uttare Prosh/^apade.

® In Taitt. Br. I, i, 2, 4-6 this myth is related as follows:
‘There were Asuras, named Kalakaw^as. They constructed a fire
(altar) with a view to (gaining) the world of heaven. They put,
every man of them, a brick to it. Indra, passing himself off for
a Brahman, put a brick on for himself, saying, “This one, jS^itra
(the wonderful or bright one) by name, is for me I’' They climbed
up to heaven ; Indra, however, pulled out his brick, and they
tumbled down. And they who tumbled down, became spiders:
two of them flew up, and they became the two heavenly dogs.’ On
this myth, Dr. A. Kuhn, ‘ Uber entwickeliingsstufen der mythen-
bildung,' p. 129, remarks: ‘The myth given in Homer’s Od. xi,
305-325, of Otos and Ephialtes, who, in order to fight the im-
mortal gods, piled Ossa on Olympos, and Pelion on Ossa, V ovpavhs
ap^aros urj^ and who are destroyed by Apollon, shows an obvious
resemblance to these Indian myths ; the more so, if we divest the
latter of their Brihmanical form, by which altar-bricks are sub-

II K.ANDA, I ADHyAyA, 2 BRAHMAiVA, 1 7. 287

14. Indra then considered^ ‘If they construct that
(fire-altar), they will certainly prevail over us.’ He
secured a brick and proceeded thither, passing him-
self off for a Brihman.

15. ‘ Hark ye!’ he said, ‘ I, too, will put on this
(brick) for myself!’ ‘Very well,’ they replied. He
put it on. That fire (altar) of theirs wanted but very

little to be completely built up, —

16. When he said, ‘I shall take back this (brick)
which belongs to me.’ He took hold of it and pulled
it out ; and on its being pulled out, the fire-altar
fell down ; and along with the falling fire-altar the
Asuras fell down. He then converted those bncks
into thunderbolts and clove the (Asuras’) necks.

17. Thereupon the gods assembled and said,
‘Wonderfully (iitram) indeed it has fared with
us who have slain so many enemies!’ Hence
the wonderful nature (/^itr&tva) of the asterism

stituted for mountains; and if we bear m mind that the later

versions of the myth, e.g. in the well-known passage of

the Gigantes in the place of the Aloades. See also Weber,

Nakshatra, II, p. 372. , ,

1 The KdKva text here proceeds thus; The^ gods then were
afraid and said, ‘If those (Asuras) complete (samasyanti) that ( re-
altar), they will prevail over us.’ Then Indra having fastened a
brick with the lightning-band (arke«a dSmna) went thither passing
himself off for a Brdhman. He said, ‘I, too, will put on this (bnck
for myself.’ They said, ‘ On then (upa hi) ! He put it on. That
(fire-altar) wanted but very little to be built up, ^^^n ;

shall take this (brick) which is mine.’ ‘ Take it then (a i) _ y
said. Then seizing it {tim abhihaya) he pulled it ^

being pulled out the fire-altar tumbled down. On *e fire-a( ^
haviSg tumbled down he made thunderbolts with those bricks and
smote^ those (Asuras). Then the gods prevailed and the Asuras

•were^worste4 _^entjty with (India’s brick) .iTitri; cf. pre-

ceding note.

288

satapatha-brA hmajva.

K\\xk ; and verily wonderfully it fares with him, and
he slays his rivals, his spiteful enemy, whosoever,
knowing this, sets up his fires under ^itrd. A
Kshatriya, therefore, should especially desire to
take advantage of this asterism ; since such a one
is anxious to strike, to vanquish his enemies.

1 8. Originally these (nakshatras) were so many
different powers (kshatra), just as that sun yonder.
But as soon as he rose, he took from them (a-di)
their energy, their power ; therefore he (the sun) is
called Aditya, because he took from them their
energy, their power h

ig. The gods then said, ‘They who have been
powers, shall no longer (na) be powers (kshatra)^!’
Hence the powerlessness (na-kshatratvam) of the
nakshatras. For this reason also one need only
take the sun for one’s nakshatra (star), since he took
away from them their energy, their power. But if
he (the sacrificer) should nevertheless be desirous of
having a nakshatra (under which to set up his fires),
then assuredly that sun is a faultless nakshatra for
him; and through that auspicious day (marked by the
rising and setting of the sun) he should endeavour
to obtain the benefits of whichever of those asterisms
he might desire. Let him therefore take the sun
alone for his nakshatra^.

* The KSnva text reads : Tani ha vt etini kshatri«i nSnaiva
tepur yathasau va sflryar ^andrami vi ; teshdOT hodyann evadityaA
kshatraw vtiyaw te^aA pralulopa, tad vaisham ddade.

® This etymology ofnakshatrais of course quite fanciful. For
Aufrecht’s probably correct derivation of the word from nakta-tra,
‘night-protector,’ cf. Zeitschrift fiir vergl. Sprachf., VIII, pp. 71, 72.
See also Weber, Nakshatra, II, p. 268.

’ The Ka«va text reads: Tasman na nakshatram adriyeta
yadaivaisha kada jJodlyad apy adadhftaisha hi sarva«i kshatra«i ;

II kInda, I adhyAya, 3 brAhmajva, 4. 289

Third Brahmaata.

1. The spring, the summer, and the rains, these
seasons (represent) the gods ; and the autumn, the
winter, and the dewy season represent the fathers.
That half-moon which increases represents the gods,
and that which decreases represents the fathers. The
day represents the gods, and the night represents
the fathers. And, further, the forenoon represents
the gods, and the afternoon the fathers.

2. Those seasons,' then, are the gods and the
fathers ; and whosoever, knowing this, invokes them
as the gods and fathers, with his invocation of the
gods the gods comply, and with his invocation of the
fathers the fathers comply. Him the gods favour
at his invocation of the gods, and him the fathers
favour ‘at his invocation of the fathers, whosoever,
knowing this, invokes (the seasons) as the gods and
fathers.

3. Now when he (the sun) moves northwards, then
he is among the gods, then he guards the gods ; and
when he moves southwards, then he is among the
fathers, then he guards the fathers h

4. When he (the sun) moves northwards, then one
may set up his fires ; — the gods have the evil dis-

yadyu nakshatrakima^ sydd upo asita nakshatram abdsya bhavati
no etasyanudayo ^sti tasm^d v apy upaina(m a)sita, ‘he need
therefore not attend to any nakshatra; but may set up his fires at
any time when that (sun) rises, for he (the sun) is all the kshatras.
Should he nevertheless be desirous of a nakshatra, let him ap-
proach (the sun) with veneration ; for then there is a nakshatra for
him, and that (sun) does not fail to rise: for this reason let him
approach (the sun) with veneration/

^ According to the Ka/2va text, it is the rising sun, that guards
the god-seasons and father-seasons respectively.

[12] u

290

^ATAPATHA-BRiHMAiVA.

pelled from them (by the sun) : he (the sacrificer)
therefore dispels the evil from himself; — the gods
are immortal ; he therefore, though there is for him
no prospect of immortality, attains the (full measure
of) life, whosoever sets up his fires during that time.
Whosoever, on the other hand, sets up his fires when
(the sun) moves southwards, he does not dispel the
evil from him, — since the fathers have not the evil
dispelled from them (by the sun). The fathers are
mortal : hence he dies before (he has attained the
-full measure of) life, whosoever sets up his fires
during that time.

5. The spring is the priesthood, the summer the
nobility, and the rainy season the common people
(vi^) : a Brihman therefore should set up his fires
in spring, since the spring is the priesthood ; and a
Kshatriya should set them up in summer, since the
summer is the nobility ; and a Vaii'ya should set
them up in the rainy season, since the rainy season
is the common people.

6. And whosoever^ desires to become endowed
with holy lustre (brahmavar>§asin), let him set up his
fires in spring, — for the spring is the priesthood, — and
he will certainly become endowed with holy lustre.

7. And whosoever desires to become a power
(kshatra) ^ in prosperity and renown, let him set up
his fires in summer, — for the summer is the nobility
(kshatra), — and he will certainly become a power
in prosperity and renown.

8. And whosoever may desire to be rich in pro-

' 1. e. whatsoever Brdhman, as the Ka«va text reads.

® Kshatrazn rriyS yarasa syam iti. The KSrava text reads : Ksha-
trasya pratimS. sydzn wiyi ya,faseti, ‘ whosoever should wish to be
an image of the kshatra in wealth and glory.’

n kInda, I adhyAya, 4 brAhmajva, 2. 291

geny and cattle, let him set up his fires in the rainy
season — for the rainy season is the common people,
and the people- means food, — and he certainly be-
comes rich in progeny and cattle, whosoever, knowing
this, sets up his fires in the rainy season.

9. [In the opinion of others] both these (classes
of) seasons have the evil dispelled from them, for
the sun is the dispeller of their evil, and as soon as
he rises he dispels the evil from both these (classes
of seasons). He should therefore set up his fires at
any time, when he feels called upon to sacrifice ; and
should not put it off from one day to the morrow :
for who knows the morrow of man * ?

Fourth Brahmajva.

1. On the day preceding his AgnyAdheya, he (the
sacrificer with his wife) should take his food in the
day-time. For the gods know the minds of man;
they are, therefore, aware that his AgnyAdheya is to
take place on the morrow ; and all the gods betake
themselves to his house and stay (upa-vas) in his house ;
whence this day is called upavasatha (fast-day)®.

2. Now, as it would be unbecoming for him to
take food before men (who are staying with him as
his guests) have eaten ; how much more would it be
so, if he were to take food before the gods have eaten :
let him therefore take his food in the day-time. How-
ever, he may also, if he choose, take food at night,

^ The Black Ya^s recommends jarad, autumn, for the AgnyS-
dheya in, the case of a Vaifya.

“ Ko hi manushyasya rvo veda. The Ki»va text has: Na vai
manushya4 fvastanam veda (veda) ko hi (I) tasmai manushyo ya-4
jvastanaw vidy^t, ‘ in truth no man knows the morrow, for vihat
man, that knows the morrow, is there for him ? ’

’ See I, I, I, 7 seq.

SATAPATHA-BRAHMAiVA.

292

since the observance of the vow is not necessary for
him who has not performed Agnyddheya. For so
long as he has not set up a (sacrificial) fire of his
own, he is merely a man, and may therefore, if he
choose, take food at night.

3. Here now some tie up a he-goath arguing that
the goat is sacred to Agni and that (this is done) for
the completeness of the fire. But he need not do
this. Should he possess a he-goat, let him present
it to the Agnidhra on the next morning; for it is
thereby that he obtains the object he desires. He
need, therefore, take no notice of that (practice).

4. They ^ then cook a rice-pap sufficient for (the)
four (priests) to eat. ‘ Hereby we gratify the metres,’
so they say, arguing that this is done in the same
way as if one were to order a team, which he is going
to use for driving, to be well fed. He need not, how-
ever, do this ; for indeed that same wish (which he
entertains in so doing) he obtains by the very fact
that Brahmans, be they sacrificial priests or not, are
residing in his family (kula)®: he need, therefore, take
no notice of that (practice).

5. Having then made a hollow in it (the pap) for

* This practice is perhaps the remnant of a former animal offer-
ing. See I, 2, 3, 6, where the goat is mentioned as the last of the
animals meet for sacrifice.

“ That is, as would seem, those ritualists who maintain that a
goat should be tied up for that night. The KS«va text reads, ‘ Here
some cook that night that y^Stu^prtrya rice-pap, saying (vadantaA),
“Hereby we gratify the metres.” ’ According to the Paddhati on
Kdty IV, 8, the quotation 'Hereby we gratify the metres’ seems
to form the last of the formulas pronounced by the sacrificer,, while
washing the feet of the priests and offering them food.

’ ‘ The fulfilment of that wish he obtains through Brahmans,
whether officiating priests or not, staying in his house (kula) and
taking food there.’ Kfiwva text.

II kXhtda, I adhyAya, 4 brAhmaya, 6. 293

clarified butter to be poured in, and having poured
clarified butter into it, they anoint three sticks of
a^vattha wood with this butter and put them on the
fire with the (three) verses containing the words
‘ kindling-stick (samidh)’ and ‘butter (ghrfta)^;’ argu-
ing that thereby they obtain what has grown out of a
5ami It is, however, only by (daily) putting (three
kindling-sticks) on the fire for a whole year previous
(to the Adhdna) that one obtains that object : let him
therefore take no notice of that (practice).

6. And on this point Bhillabeya remarked, ‘ If
he were to cook that rice-pap, this would assuredly

^ The three verses containing the words samidh and ghr/ta are
S. Ill, 1 5 3, 4. Taitt. Br. I, 2, i, 9-10 has them in the order 1,4,
3 ; and does not give the verse Va^. S. Ill, 2 (Rig-veda V, 5, i). As
neither version of our Brahmawa makes any mention of this verse, it
may be doubted whether originally it formed part of the Saz^zhit^,
According to Katy. IV, 8, 5-6 he (? the Adhvaryu) is to put on (the
three kindling-sticks) with Va^. S, III, i, &c., one verse with each
stick ; whereupon he, (the sacrificer, according to the commentary,)
is to mutter III, 4 ; and according to ib. 7 ‘ the Adhvaryu option-
ally mutters the second/ The Paddhati reconciles the different
statements thus : he takes the sticks, rises and puts the first on the
fire with III, i ; then sitting down he mutters III, 2 ; thereupon he
again rises and puts on the second with III, 3, and the third with
III, 4. The commentator, however, alludes to differences of prac-
tice in different schools as to this point.

2 The sacrificial fire, to be set up at the Adheya, should probably be
produced by means of two pieces of a^vattha w^ood which has grown
out of a ^ami tree. Sayazza remarks that the ritualists referred to in
our passage consider that the cooking of the rice-pap takes place, not
with the view of the latter being eaten by the priests, but merely to
afford an opportunity for putting the kindling-sticks on the fire, and
thereby securing to the sacrificer the benefits that would have accrued
to him from the above mode of ignition. This view, however, is not
countenanced by our author, who, on the contrary, favours the daily
cooking of a mess of rice-pap for the four priests for a twelvemonth
preceding the Agnyddheya, as a substitute for the production of the
fire by friction. See Katy. IV, 8, 1 1 (and Paddhati).

294 SATAPATHA-BRlHMAiVA.

be a mistake, just as if one were to do one thing,
while intending to do another ; or if one were to
say one thing, while intending to say another ; dr
if one were to go one way, while intending to go
another/ And, indeed, it is not proper that they
should either carry to the south, or extinguish, that
fire on which a kindling-stick is put, or an oblation
made, with a rt^ or a siman or a ya^us. Now they
do indeed either take it to the south with the view of
its becoming the Anvih&ryapa/^ana (or Dakshi-
«igni), or (if there is to be no Dakshiwigni) they
extinguish ith

7. Thereupon they^ remain awake (during that
night). The gods are awake : so that he thereby
draws nigh to the gods, and sets up his fires as one
more godly, more subdued, more endowed with holy
fervour (tapas). He may, however, sleep, if he
choose, since the observance of the vow is not
necessary for him who has not performed Agnyd-
dheya. For so long as he has not set up a.
(sacrificial) fire of his own, he is a mere man ; and
he may, therefore, sleep, if he choose.

8. Now some churn (the fire) ® before sunrise and

^ His argument seems to be that, since the cooking of the riee-
pap involves the putting on of consecrated sticks with sacrificial
formulas, one is not to cook the pap because that same fire will
afterwards have to be extinguished or to be taken to the Dakshi-
«agni hearth. The passage is, however, far from clear to me.

^ Vk. the ritualists referred to; that is to say, they make the
sacrifieer and his wife remain awake all night. Sfiya«a takes
^agrati to stand for ^figarti, 'he, the sacrifieer, remains awake.’
The Kfi«va text, however, has, ' Here now they say, he should
remain awake that night.’

’ The production of the sacred fire by means of two sticks
(araKi) of the arvattha (Ficus Religiosa) is thus described by Steven-
son, ‘Translation of the Sfima; Veda,’ pref. p. vii: ‘ The process by
which fire is obtained from wood is called churning, as it resembles

II kAnDA, I ADHYAya, 4 BRAHMAiVA, 9. 295

take it eastwards (from the Garhapatya to the Aha-
vaniya) after sunrise, arguing that thereby they secure
both the day and the night for the obtainment of
out-breathing and in-breathing, of mind and speech.
But let him not do so; for when they thus churn
(the fire) before sunrise, and take it eastwards after
sunrise, both his (fires) are in reality set up before
sunrise. By churning the Ahavantya after sunrise
he will obtain that (combination of blessings).

9. The gods, assuredly, are the day. The fathers
have not the evil dispelled from them (by the sun) ,*
(and accordingly) he (the sacrificer) does not dispel
the evil (if he churns the fire before sunrise). The
fathers are mortal ; and verily he who churns the
fire before the rising of the sun, dies before (he has
attained his full measure of) life. The gods have
the evil dispelled from them (by. the sun) : hence he
(the sacrificer) dispels the evil (from himself, if he
churn after sunrise). The gods are immortal ,* and
though there is for him no prospect of immortality
—he attains (the full measure of life). The gods are
bliss, and bliss he obtains ; the gods are glorious,
and glorious he will be, whosoever, knowing this,
churns (the fire) after the rising of the sun.

that by which butter in India is separated from milk. The New-
Hollanders obtain fire from a similar process. It consists in drill-
ing one piece of ara«i wood into another by pulling a string tied
to it with a jerk with the one hand, while the other is slackened, and
so alternately till the wood takes fire. The fire is received on
cotton or flax held in the hand of an assistant Brahman.’ On the
mythological associations of the agni-manthana, especially with
the Teutonic need-fire and the myth of Prometheus; and those
of the amttha tree, grown out of a .rami, with the mountain-ash
(roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch- wood ,
eber-esche), see A. Kuhn’s epoch-making essay, ^ Ueber die Herab-
kunft des Feuers und des Gdttertranks.'

296

satapatha-brIhmajva.

10. Here now they say, ‘ If the fire is not set up with
either a>'zk-verse, or a siman, or a ya/us, wherewith
then is it set up ?’ Verily, that (fire) is of the brah-
man : with the brahman it is set up. The brah-
man is speech : of that speech it is. The brahman
is the truth, and the truth consists in those same
(three) mystic utterances : hence his (fire) is esta*
Wished by means of the truth.

11. Verily, with ‘hhM (earth)!’ Pra^ipati gene-
rated this (earth) H with ‘ bhuva>^ (ether)!’ the ether;
with ‘sva/^ (heaven)!’ the sky. As far as these
(three) worlds extend, so far extends this universe :
with the universe it (the fire) is accordingly esta-
blished.

12. With ‘hhM ! ’ Pra^apati generated the Brah-
man (priesthood); with ‘bhuva/^ !’ the Kshatra (nobi-
lity); with‘.rva^!’ the Vu (the comrpon people). As
much as are the Brahman, the Kshatra, and the Vij,
so m,uch is this universe : with the universe it (the
fire), is accordingly established.

13. With ‘bhM!’ Pra^ipati generated the Self;
with ‘bhuva,^!’ the (human) race; with ‘sva^V the
animals (pa^u). As much as are the Self) the (human)
race, and the animals, so much is this universe : ‘with
the universe it (the fire) is accordingly established.

14* Bhhr bhuva^! this much he utters while
laying down the Girhapatya fire ; for if he were
to lay it down with all (three words), wherewith
should he lay down the Ahavaniya ? Two syllables ^

Compare XI, i, 6, 3.

“ Viz. sva-4, pronounced su-va^. In laying down the GSrha-
patya he utters the first Jwo words, consisting of three syllables ;
an in laying down the Ahavanfya he pronounces all three words,

consisting of five syllables.

n KANDA, I ADHYAyA, 4 BRAHMAiYA, 1 8. 297

he leaves over, and thereby those {five syllables)
become of renewed efficacy; and with all the five
syllables — ‘Bhfir bhuva>^ sva/2’ — he lays down the
Ahavaniya. Thus result eight syllables ; for of eight
syllables consists the gdyatri, and the giyatri is
Agni’s metre : he thus establishes that (fire) by
means of its own metre.

15. Now when the gods were about to set up their
fires, the Asuras and Rakshas forbade them, saying,
‘ The fire shall not be produced ; ye shall not set up
your fires ! ’ and because they thus forbade (raksh)
them, they are called Rakshas.

16. The gods then perceived this thunderbolt, to
wit, the horse. They made it stand before them,
and in its safe and foeless shelter the fire was pro-
duced. For this reason let him (the Adhvaryu)
direct (the Agnidhra) to lead the horse to where he
is about to churn the fire. It stands in front of
him ^ : he thus raises the thunderbolt, and in its safe
and foeless shelter the fire is produced.

1 7. Let it be one used as a leader^ ; for such a one
possesses unlimited strength. Should he be unable to
obtain a leader, it may be any kind of horse. Should
he be unable to obtain a horse, it may also be an ox,
since that (fire) is related (bandhu) to the ox®.

18. And when they carry that (fire) eastward*,

^ The horse is to stand east of the GSrhapatya fire-place, with
its head to the west, where, behind the khara, the Adhvaryu is
about to produce the fire.

^ Pfirvavah, ‘drawing in front,’ i.e. a young (newly-harnessed)
horse. The term may also mean ‘ conveying eastwards,’ whence
it is probably used here ; cf. Taitt. Br. I, i, Sj 6-

® See XIII, 8, 4, 6, where the ox is said to be sacred to Agni
(^gneya). See also p. 292, note i ; and I, 2, 3, 6.

* The following particulars, not alluded to by our author, have

298

5'ATAPATHA-BRAHMAiVA.

they lead the horse in front of it; so that, in pro-
ceeding in front of it, it wards off from it the evil
spirits, the Rakshas ; and they carry it (to the Ahava-
niya) safely and unmolested by evil spirits.

19. Let them carry it (the fire) in such wise that
it turns back towards him (the sacrificer) ; for, as-
suredly, that fire is the (means of) sacrifice, and it is
in the direction of him (the sacrificer) that the sacri-
fice enters him, that the sacrifice readily inclines to
him. And, verily, from whomsoever it (the fire)
turns away, from him the sacrifice also turns away ;
and if any one were to curse him, saying, ‘ May the
sacrifice turn away from him ! ’ then he would indeed
be liable to fare thus.

20. Moreover, that (fire) is the (sacrificer’s) breath :
let them therefore carry it in such wise that it turns

to be supplied here from Kdty. IV, 8, 29 seq., and the commen-
taries : As soon as fire has been obtained from the two pieces of
wood, [it is placed in a pan and covered with dry, powdered go-
maya; and] the sacrificer blows it with ‘Breath I bestow on the
immortal ; ' and the well-kindled flame he inhales with ‘ The im-
mortal I bestow on the breath’ (see II, 2, 2, 15). The fire is
then set ablaze with fire-wood and laid down on the newly-made
Gfirhapatya hearth-mound with ‘ [Om 1] Bhfir bhuva4 sva/5 ! ’ (V^.
S- III, 5 ) j ^•tid with ‘ I lay thee down, 0 Lord of Vows (vratapati),
with the law (vrata) of N. N ? ’ — the gotra-name being inserted
in the case of the Bhrfgus and Angiras; and those of different
./?zshis or gods and divine beings in that of others. At the sacri-
ficer’s bidding the Brahman or Adhvaryu then chants the Rathan-
tara-saman (cf. p. 196, note 2). Then follows the uddhararaa or
taking out fire from the Gdrhapatya for the Ahavaniya. A bundle
of wood is lighted at the lower ends on the Girhapatya and placed
in a pan on an underlayer of clay. It is then carried eastwards in
such a way that the smoke rs directed towards the sacrificer follow-
ing it; the horse being led in front of the fire. At the starting of
the procession the Brahman, at the Adhvaryu's call, chants the
Vfimadevya-saman.

II kAnDA, I ADHyAya, 4 BRAHMAATA, 23, 299

back towards him ; for it is in the direction of him
that the breath enters into him. And, verily, from
whomsoever it (the fire) turns away, from him the
breath also turns away ; and if in that case any one
were to curse him, saying, ‘May the breath turn
away from him ! ’ then he would indeed be liable to
fare thus.

21. And, verily, the sacrifice is yonder blowing
(wind). Let them, therefore, carry it in such wise
that it ^ turns towards him ; for it is in the direc-
tion of him that the sacrifice enters him, that the
sacrifice readily inclines to him. And from whom-
soever it turns away, from him the sacrifice also
turns away ; and if any one were to curse him, say-
ing, ‘ May the sacrifice turn away from him ! ’ then
he would indeed be liable to fare thus.

22. And, verily, that (fire) is the (sacrificer’s)
breath. Let them, therefore, carry it in such wise
that it turns towards him ; for it is in the direction
of him that the breath enters into him. And from
whomsoever it (the fire) turns away ; from him the
breath also turns away ; and if any one were to curse
him, saying, ‘ May the breath turn away from him ! ’
he would indeed be liable to fare thus.

23. He (the Adhvaryu) then makes the horse step
on (the Ahavanlya fire-place) \ When he has made
it step on it, he leads it out towards the east, makes
it turn round again (from left to right) and lets it

' Viz. the wind indicated by the backward-turned flame of the
fire, as it is carried eastwards to the Ahavantya.

® The Adhvaryu sits down and makes the horse put its right
fore-foot on the recently prepared hearth-mound. Having then
led it eastwards and turned it round, he calls on the Brahman to
chant the Bnhat-sSman (see p. 196, note z).

300

5ATAPATHA' BRAHMAiVA.

Stand there facing the west The horse doubtless
represents strength : hence he makes it turn round
again in order that this strength shall not turn away
from him (the sacrificer).

24. He lays that (fire) down on the horse’s foot-
print H for the horse represents strength, so that
he thereby lays it down on strength : for this reason
he lays it down on the horse’s foot-print.

25. In the first place he silently touches (the foot-
print with the burning fire-wood). He then lifts it
up and touches once more with it ; and at the third
time he lays it down with (Vi/-. S. Ill, 5), ‘Earth!
ether! heaven!’ For there are three worlds indeed;
so that he thereby obtains, these (three) worlds. This
now is one (mode of laying down the fire).

26. Then there is this other. Silently he touches
(the foot-print with it) in the first place ; he then
lifts it up, and at the second time lays it down
with Earth! ether! heaven!’ For he who wants
to lift a load without having a firm foo'ting on this
(earth), cannot lift it; nay, it crushes him.

27. Now, when he touches it silently he thereby
takes a firm footing on this resting-place • and
having obtained a firm footing on it, he lays down
(the fire); and thus he wavers not. Here now
Asuri, Pd??ii, and Midhuki held it (the fire)
slightly to the back (or west of the fire-place) 2. ‘For,'
they argued, ‘everything else (that is on the hearth)

Taut Br. I, r, 5, 9, on the contrary, forbids the fire to be laid
down on the horse’s foot-print, as the sacrificer’s cattle is thereby
surrendered to Rudra. Moreover, the horse is there made to step

beside, not upon, the hearth-mound.

A text reads: Tad v Isurii Midhukir iti

dadhnre, ‘here now they held it thus.’

II KkNDA, I ADHyAya, 4 BRAhMAATA, 29. 301

becomes, as it were, relaxed (on being touched by
the fire) ; he should therefore, after holding it up,
lay it down at the first (touching) with “ Earth !
ether 1 heaven ! ” for thus no relaxation takes place.’
Let him then do this in whichever way he may
deem proper.

28. He (the sacrificer) then goes round to the
east side (of the fire), and taking hold of the top
part of the burning sticks he mutters (VAg. S. Ill,
5) : ‘Like unto the sky in plenty, like unto the
earth in greatness!’ When he says, ‘Like unto
the sky in plenty,’ he means to say, ‘ Like as yonder
sky is plenteous with stars, so may I become plen-
teous ! ’ and when he says, ‘ Like unto the earth in
greatness,’ he means to say, ‘ As great as this earth is
so great may I become I’ — ‘ On that back of thine,
'O Earth, that art meet for the worship of the
gods’ — for on her back he lays down that (fire) —
‘I lay down Agni, the eater of food, for the
obtainment of food.’ Agni is an eater of food :

‘ May I become an eater of food,’ this is what he
thereby says. This is a prayer for blessing, — he
may mutter it, if he choose; or, if he choose, he
may omit it.

29. He stands worshipping by (the fire) while
muttering the (three) i?fk-verses of the queen of
serpents (Vdg.S. Ill, 6-8)’,— ‘ Hither has come that
spotted bull and has settled down before the mother ;
and before the father on going up to heaven. — She
moves along through the luminous spheres, breathing
forth from his breath : the mighty (bull) has illumined

^ These verses form the hymn Rig-veda X, 189, the authorship
of whieh is ascribed to the queen of serpents (either Kadrfl, or the
earth, according to Mahidhara).

302

satapatha-brAhmajva.

the sky. — He rules over the thirty domains; and
song is bestowed on the winged one, yea, with the
light at the break of day ! ’ Thus he recites ; and
whatever (benefit) has not been obtained by him
either through the equipments, or through the as-
terisms, or through the seasons, or through the
laying down of the fire, all that is thereby obtained
by him ; and for this reason he stands worshipping
by (the fire), while muttering the verses of the queen
of serpents.

30. They say, however, that one need not stand
by (the fire) worshipping with the verses of the
queen of serpents. For the queen of serpents, they
argue, is this earth ; and accordingly when he lays
down the fire on her, he thereby obtains all his
desires : hence he need not stand by (the fire) wor-
shipping with the verses of the queen of serpents.

Second AdhvAya. First Brahmajva.

The Oblations.

I. When he has taken out the Ahavaniya fire^
he performs the Full-offering The reason why

* Previously to the performance of the full-offering, the other
hres (if there are any more) are laid dovra. An integral part of
the laying down of the Sabhya, or hall-fire, which seems to have
been kept up only by Kshatriyas, is a game of dice, played by the
priests, with a cow, offered by the sacrificer, for the stake. On an
ox-hide, spread north of the sacrificial ground, they place a brass
vessel upside down, and on it throw four times five cowries (or
if such are not to be had, five sticks) with 'Even I win, uneven
thou art won (or defeated) r

f 1" P<^T«ahuti, or ‘ full-offering,’ is an oblation of a spoon-
fu\ of clarified butter. Kfity, IV. 10, 5, and comm., supply th A fol-
lowing particulars, applying to all ordinary ^uhoti-offerings ; He
puts butter into the butter-pot and places it on the Girhapatya to

II kAnSA, 2 ADHYAYA, I BRAhmAWA, 4. 303

he performs the full-offering is that he thereby causes
that Agni to become an eater of food for his own
self ; that he thereby offers food to him. Even as
(a mother or cow) would offer the breast to a
new-born child or calf, so does he thereby offer food
to him.

2. And having been appeased by that food, he
(Agni) waits patiently for the other oblations to be
cooked. If, on the other hand, that oblation were
not to be offered up in him, he would ere long burn
either the Adhvaryu or the sacrificer, for these two
pass nearest by him. This is the reason why he
makes this offering.

3. He offers it (with a) full (spoon) ; for the full
doubtless means the All (universe), so that he
thereby appeases him with the All. He offers it
with ‘ SvclhA ! ’ for the SvAhA is undefined, and un-
defined also is the All, so that he thereby appeases
him by means of the All.

4. The first offering which Pra^pati made, he
made with ' SvAhcL ! ’ Now that (offering) indeed is
virtually the same as this one ; and hence he (the
sacrificer) also makes it with ‘SvihAl’ At this
(offering) he grants a boon (to the priests) ^ ; but

melt. Having then wiped the dipping-spoon (sruva) and offering-
spoon (^uhfi) with sacrificial grass in the manner described at I,
3, 1, 6 seq., and taken the butter-pot off the fire, and strained the
butter with the two stalks of darbha serving as strainers, he fills
the ^hu with the sruva. He now takes one stick, steps over to
the north side of the Ahavanfya fire, strews grass around it, and
puts the stick on the fire. He then sits down with bent right knee,
and, while the sacrificer takes hold of him from behind, he pours
the spoonful of butter into the fire with 'SvShi!’ the sacrificer
pronouncing the dedicatory formula (tyfiga), ‘This to Agni !’

^ After the full-offering the sacrificer breaks the silence, imposed
on him, by the words, ‘I give a boon,’ Katy. IV, 10, 6 ; presents,

304

5'ATAPATH A- B RA BMANA.

a boon (may mean) everything, so that he thereby
appeases him (Agni) with everything.

5. Here now they say, ‘ When he has made this
offering, he need not attend to the subsequent obla-
tions ; for by this offering he obtains that wish for
which he takes out the subsequent oblations.'

6. He takes out (material for an oblation) ^ to
Agni Pavamana (the Blowing) Now the blow-
ing one is the breath, so that he thereby puts breath
into him (the sacrificer). And this he puts into him
by means of this (offering) ; for breath means food,
and this offering also is food.

according to the commentary, being then made to the Adhvaryu
and the Brahman. This ceremony is succeeded by the silent per-
formance of the Agnihotra.

^ The ptir;^thuti, which marks the close of the Agnyadheya
proper, is followed by the Agnihotra, performed with the texts pro-
nounced in a low voice. Not less than twelve days after the Agny^-
dheya (if at all) — the three fires being kept up during the interval —
the young householder has to get performed for him (on the model
of the new and full-moon offering, mutatis mutandis, there being
neither the uddhara^^a, or taking out of fire from the Garhapatya,
nor the choosing of a Brahman, &c.) the three ish/is mentioned
above. At the first ish/i, the special ha vis (sacrificial dish) con-
sists of a rice-cake on eight potsherds for Agni Pavamina;— at
the second of two such cakes for Agni Pdvaka and Agni Su/^i
respectively; — at the third of a potful of boiled rice for Aditi. The
three havis of the first two ish/is being (according to Taitt. Br. I,
1, 6, 3) considered as representing the three bodies (tanu) of Agni;
these offerings are called tanfihavir-ish/is. They are, however,
also called Pavamanesh/is. At these the name of the recipient
(Agni Pavamina, &c.) has to be pronounced in a low voice in the
formulas used at the chief offering. The Taitt. Br. mentions, be-
sides, the usual Indr^gni cake (of the new-moon sacrifice) which is
to be offered before the offering to Aditi.

^ Sayawa, on Taitt. Br. I, i, 5, 10, takes pavamana as ‘pure^
or ' purified by himself' (svaya;w rnddha) ; pavaka as ‘purifying
(others);' and i*uii as ^shining/

II KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 12. 3O5

7. He then makes offering to Agni P4vaka (the
Purifying). Now the purifying one means food, so
that he thereby puts food into him (Agni, or the
sacrificer). And this he puts into him by means of
this (offering), for this offering is indeed food.

8. He then makes offering to Agni SuM (the
Bright). Now brightness means vigour, so that he
thereby puts vigour into him. And this he puts
into him by means of this (offering) ; for when he
offers up that oblation in him (Agni), then that
vigour, that brightness of his blazes up.

9. For this reason they say, ‘When he has made
that (full) offering, he need not attend to any further
oblations ; for by this offering he obtains that wish
for which he takes out the subsequent oblations.’
But let him nevertheless take out the subsequent
oblations ; for what invisible (blessing, or meaning)
there was in that (full-offering) that now becomes
thus (visible). .

10. Now the reason why he makes offering to Agni
Pavamfina, is that the blowing one is the breath.
When (the child) is born, then there is breath. And
as long as it is not born, it breathes in accord with
the mother’s breath ; but when it is born, then he
thereby puts breath into it.

1 1 . And the reason why he makes offering to Agni
Pavaka, is that the purifying one means food : hence
he thereby puts food into (the child) when it is born.

12. And the reason why he makes offering to
Agni v^U/^i, is that brightness means vigour. Now
when it (the child) grows by means of food, then
there is vigour ; and hence, when he has made it grow
by means of food, he thereby puts into it that vigour,
that brightness. This is why (he offers) to Agni 5 ‘u/§i.

[12] X

3o6

saTapatha-brAhmajv^a.

13. That other (practice) then is.,altGgether erro-
neous h For when Agni passed dver from the gods
to men, he bethought him, ‘ I must not pass oyer to
men with my whole body ! ’

14. He then laid down in these (three) worlds
those three bodies of his. That. ‘blowing (pava-
mAna) ’ form of his he laid down on this earth, that
‘ purifying (pivaka) ’ one in the ether, and that
‘ bright (i'uii) ’ one in the sky. Now the i?fshis
then existing became aware of this ; ‘ Agni has not
come to us with his whole body,’ they said. They
then prepared those oblations for him.

15. Now when he makes offering to Agni Pava-
mdna, he thereby obtains that form of his (Agni’s)
which he laid down on this earth ; and when he
makes offering to Agni PAvaka, he thereby obtains
that form of his which he laid down in the ether;
and when he makes offering to Agni vSu/^i, he thereby
obtains that form of his which he laid down in the sky:
and thus he lays down the entire Agni unmutilated.
For this reason also he should take out the oblations
subsequent (to the full-offering).

16. The first oblation has a barhis (altar-covering
of -sacrificial grass) to itself ; the two following ones
have one barhis in common. Now the first oblation
represents this world, the second one that ether, and
the third one the sky. But this earth is compact;
and the ether and yonder sky are, as it were, trem-
bling: and in order that these two may counter-
balance that (earth), the (last) two (oblations) have
one barhis in common.

^ Viz. the practice of perforniing the full-ofFering only, see par. 5.
The Ki«va text reads: Tad etat saminam eva sad viparyastam

II kKnDA, 2 ADHYAYA, I BRAhMAA'A, 20. 307

17. All these sacrificial cakes (for Agni) are on
eight potsherds; for of eight syllables consists the
(pAda of the) giyatri, and the g4yatri is Agni’s
metre ^ : with its own metre he accordingly establishes
that fire. In all, these potsherds amount to twenty-
four ; for of twenty-four syllables consists the giyatri
(stanza), and the giyatri is Agni’s metre : with its
own metre he accordingly establishes that fire.

18. He then offers a potful of boiled rice to
Aditi. For he who^ performs those (preceding)
oblations moves away, as it were, from this world,
since he moves in the ascent of these worlds ^

19. Now when he offers a potful of boiled rice to
Aditi, — Aditi being this earth, and this earth being
a firm resting-place, — he thereby again takes his
stand on this firm resting-place. This is why he
offers a potful of boiled rice to Aditi.

20. For her, they say, the two sa»^y4/yis® should
be viri^ verses; for the vir^ is this (earth); or

^ The Ki«va text remarks that the anuvSkyas (invitatory
prayers) and yS^yds (offering prayers) at the three offerings of
cake are in the gayatrt metre ; and such indeed is the case. The
anuvikySs of the oblations to Agni PavamSna, Agni PSvaka,
and Agni .Juii are Rig-veda IX, 66, 19 ; 1 , 12, 10; and VIII, 44,
21 respectively: and the yd^yas are IX, 66, 21; V, 26, i; and
VIII, 44, 17 respectively; all of which are giyatri stanzas. See
ksv. 5 'r. II,. I, 20-25. Cf. also I, 7, 2, 15, with note. At the
Svish/akrft of these two ish/is also bothformulas are in the giyatri
metre: the puro’nuvikyis being Rig-veda III, ir, 2, and III,
II, 6 : and the y%yis III, ii, i, and I, i, i respectively.

“ Pra, 4 yavata iva vi esho ’smil lokit . . . imih hi lokin sami-
rohann eti. The Ki«va text has: ‘For he who takes out these
oblations makes his self, as it were, depart from this world of men
for the world of the gods, since he, as it were, moves rising upwards
(flrdhva iva hi samirohann eti).’ Cf. paragraphs 14-16.

* For these (viri,g) saaiyi^ye, or inritatory and oflering prayers
at the Svish/akr/t, see p. 164, note 2. — ArVi &. H, i, 29.

'X 2

5ATAPATHA-BRAHMAiVA.

308

trish/ubh verses, for the trish/ubh is this (earth) ; or
^agati verses, for the ^agatl is this (earth). Still,
however, they should be viri^ verses.

21. The priests’ fee for (offering to) her consists
of a cow; for this (earth) is, as it were, a cow; she
milks out for men all their desires. The cow is
a mother, and this (earth) also is a mother, for she
bears the men : for this reason the priests’ fee is
a cow. This is one mode (of performing those
offerings).

22. Then there is this other. He simply offers
a cake on eight potsherds to Agni, and thereby,
implicitly, to Agni Pavamina, Agni Pivaka, and
Agni 6 ’u/ 5 i; and immediately after he visibly sets
him up (as Agni). For this reason he offers (a
cake) to Agni and then a potful of boiled rice
to Aditi. The treatment of the potful of rice (in
that case) is the same (as before).

Second BrAhmana.

1. Now, in performing that sacrifice, they slay it;
and in pressing out the king (Soma), they slay him ;
and in quieting and immolating the victim, they
slay it. The havirya^«a they slay with the mortar
and pestle, and with the two mill-stones.

2. When slain, that sacrifice was no longer vigorous.
By means of dakshi^is (gifts to the priests) the
gods again invigorated it ; hence the name dakshii^i,
because thereby they invigorated (d a k s h a y) that

^ According to the K^va recension, the anuvSkyd and yigyt,
in that case, should consist of the verses containing the word mflr-
dhan {‘head'), viz. S. XIII, 14, 15; cf. iSat. Br. I, 6, 2, 12.

II kAnda, 2 adhyAya, 2 brAhmajva, 6. 309

(sacrifice). Whatever, therefore, fails in this sacri-
fice when slain, that he now again invigorates by
means of gifts to the priests ; whereupon the sacri-
fice becomes successful : for this reason he makes
gifts to the priests.

3. H e may give six (cows) * ,• for six seasons, indeed,
there are in the year, and the sacrifice, Pra^ipati,
is the year : thus as great as the sacrifice is, as
large as its extent is, by so many (gifts, dakshi^As)
does he thereby invigorate it.

4. He may give twelve; for twelve months there
are in the year, and the sacrifice, Pra^Apati, is the
year thus as great as the sacrifice is, as large as
its extent is, by so many (gifts) does he thereby
invigorate it.

5. He may give twenty-four; for twenty-four
half-moons there are in the year, and the sacrifice,
Pra/ipati, is the year : thus as great as the sacrifice
is, as large as its extent is, by so many (gifts) does
he thereby invigorate it. Such is the measure of the
priests’ fees ; but he may give more, according to
(the depth of) his faith. The reason why he gives
fees to the priests is this.

6. Verily, there are two kinds of gods ; for,
indeed, the gods are the gods; and the Brdhmans
who have studied and teach sacred lore are the
human gods. The sacrifice of these is divided into
two kinds : oblations constitute the sacrifice to the
gods ; and gifts to the priests that to the human gods,

1 Viz. at the tanflhavir-ish/is together, or at least three cows
at each ish£ if there are two ishhs. The greater the gift, the
greater the meriL According to the Paddhati on. Katy. IV, 10, he
is also to entertain a hundred BrShmans at the end of the per-
formance. See also Taitt. Br. I, i, 7, 9-11.

310

JATAPATHA-BRlHMAiVA.

the Brihmans who have studied and teach sacred
lore. With oblations one gratifies the gods, and
with gifts to the priests the human gods, the Brih-
mans who have studied and teach sacred lore. Both
these kinds of gods, when gratified, place him in a
state of bliss (sudhi)

7. Even as seed is poured into the womb, so the
officiating priests place the sacrificer in the (hea-
venly) world®, when he now makes gifts to those
who, he hopes, will make him go thither. Such,
then, (is the manner) of gifts to priests.

8. Now the gods and the Asuras, both of them
sprung from Pra^pati, were contending with each
other. They were both soulless, for they were
mortal, and he who is mortal is soulless. Among
these two (classes of beings) who were mortal, Agni
alone was immortal ; and it was through him, the
immortal, that they both lived. Now whichsoever
(of the gods), they (the Asuras) slew, he, indeed, was
so -(slain).

9. Thereupon the gods were left inferior. They
went on praising and practising austerities, hoping
that they might be able to overcome their enemies,
the mortal Asuras. They beheld this immortal
Agny 3 ,dheya (consecrated fire).

10. They said, ‘ Come, let us place that immortal
element in our innermost soul! When we have placed
that immortal element in our innermost soul, and
become immortal and unconquerable, we shall over-
come our conquerable, mortal enemies.’

^ That is, ‘they convey him to the celestial world,’ as reads the
otherwise identical passage in IV, 3, 4, 4.

® The KS«va text has ‘ svarge loke.’

11 KANDA, 2 ADHyAyA, 2 BRAhMAWA, 1 5. 3II

11. They said, ‘With both of us is this fire (Agni) :
let us then treat openly with the Asuras h’

12. They said, ‘We shall set up (or, establish
within ourselves, i-dhd) the two fires, — what will
ye do then ?’

13. They replied, ‘Then we shall lay it down
(ni-dhi), saying. Eat grass here! eat wood here! cook
pap here ! cook meat here ! ’ Now that fire, which the
Asuras thus laid down, is this same (fire) wherewith
men prepare their food.

14. The gods then established that (fire) in their
innermost soul ; and having established that immortal
element in their innermost soul, and become im-
mortal and unconquerable, they overcame their
mortal, conquerable enemies. And so this one now
establishes that immortal element in his innermost
soul; and — though there is for him no hope of im-
mortality — he obtains the full measure of life; for,
indeed, he becomes unconquerable, and his enemy,
though striving to conquer, conquers him not. And,
accordingly, when one who has established his fires
and one w'ho has not established his fires, vie with
each other, he who has established his fires over-
comes the other, for, verily, he thereby becomes
unconquerable, he thereby becomes immortal.

15. Now, when, on that occasion, they produce
that (fire) by churning, then he (the sacrificer)
breathes (blows) upon it, when produced ; for fire
indeed is breath ; he thereby produces the one thus
produced. He again draws in his breath: thereby he
establishes that (fire) in his innermost soul ; and that
fire thus becomes established in his innermost souH.

* ‘Pra tv evasurebhyo bravameti.’— ‘Hantasurebhyay^ pratipra-
bravameii,’ K5«va text. ? ‘ Let us talk them out of it! ’

* See p. ap jLnote 4 .

312

satapatha-brAhmaa'a.

1 6. Having kindled it, he makes it blaze, thinking,
‘ Herein I will worship, herein I will perform the
sacred work ! ’ Thereby he makes blaze that fire
which has been established in his innermost soul.

17. ‘It (or some one) might come between, — it
might go away!’ so (fear some)^; but, surely, as
long as he lives no one comes between him and that
fire which has been established in bis innermost soul :
let him, therefore, not heed this. And as to its
becoming extinguished : — surely, as long as he lives,
that fire which has been established in his innermost
soul, does not become extinct in him.

18. The (sacrificial) fires, assuredly, are those
breaths : the Ahavaniya and GArhapatya are the
out-breathing and the in-breathing; and the Anvi-
hirya-pa/§ana is the through-breathing^.

19. Now, attendance on (or, the worship of) that
consecrated fire (agnyidheya) means (speaking)
the truth. Whosoever speaks the truth, acts as if
he'-sprinkled that lighted fire with ghee ; for even so
does he enkindle it : and ever the more increases his
own vital energy, and day by day does he become
better. And whosoever speaks the untruth, acts as

* This paragraph is somewhat obscure. The Kdwva recension
has the following more explicit paragraphs instead: — As to this,
there is a source of anxiety (S.gas) to some, fearing that ‘it (that
fire) might go out (anyagan).’ But let him not heed this-, for,
assuredly, that fire of his, which has been established in his inner-
most soul, does not go out. ‘The carriage might pass through
(vyaylstt), the cart might pass through;— it (or some one) may
come between (me and the fire) ! ’ such is another source of anxiety
to some; but let him not heed this either; for, assuredly, the car-
riage does not pass through, the cart does not pass through that
fire of his which has been established in his innermost soul. Cf.
XII, 4, 1, 2-3.

II kXkda, 2 adhyIya, 3 brIhmaya, t. 313

if he sprinkled that lighted fire with water ; for even
so does he enfeeble it : and ever the less becomes his
own vital energy, and day by day does he become
more wicked. Let him, therefore, speak nothing
but the truth.

20. Now the kinsmen spake unto Aru«a Au-
pave^i, ‘ Thou art advanced in years : establish
thou the two fires ! ’ He replied, ‘ Speak ye not
thus ! be thou a restrainer of speech ^ ; for he who
has established the fires must not speak an untruth :
let him rather not speak at all, but let him not speak
an untruth. Worship, above all, is truthfulness.’

Third BrAhmaata.

The Punar-^dheya or Re-establishment of the Sacred Fires

I. Now Varu»a established this (fire), being de-
sirous of sovereignty. He obtained sovereignty;
and, accordingly, whether one (who has established
the fires) knows (this) or not, they call him ‘king
Varu«a.’ Soma (established the fire), being desirous
of glory. He became glorious, and, accordingly,
whether one obtains a hold on Soma, or whether

“ The K^«va text has : He said, ‘ Speak ye not thus ; be thou
a restrainer of speech ! ’ — ‘ Speak ye not,’ so (he said ) ; for, having
established the two fires, one should not speak untruthfully (mmhfi),
nor should he who utters speech speak untruthfully. He should,
therefore, strive to speak nothing but the truth.

‘ If the householder who has set up his fires, finds, after a year
or more, that he does not prosper in his undertakings, or if he has
otherwise met with misfortunes, and thus his Sdheya has not proved
successful, he should set up his fires a second time. The old fires
have to be put out, either early in the day on which the perform-
ance is to take place, or from three nights to a whole year previous
to the ceremony. With the exceptions noticed in the sequel, the

performance is the same as that of the Sdhdna.

i:

11 kKnDA, 2 ADHYAya, 3 BRAHMAiVA, 8.

315

beloved abode, and the latter gives up to him both
kinds of forms, domestic and wild. In that (fire)
those two kinds of forms are seen : such is the ascen-
dancy (which one obtains by the punarddhyeya), —
people, indeed, envy him; thus he thrives, and a
conspicuous position (is obtained by him).

6. To Agni belongs this sacrifice. Agni is the
light, the burner of evil : he burns away the evil of
this (sacrificer) : and the latter becomes a light of
prosperity and glory in this, and a light of bliss^ in
yonder, world. This, then, is the reason why he
should establish the fires (a second time).

7. Let him establish the fires (the second time)
in the rainy season. The rains are all the seasons,
for the rains are indeed all the seasons : hence, in
counting over years, people say, ‘ In such and such a
year (or rain, varsha) we did it; in such and such
a year (pr rain) we did it.’ The rains, then, are one
of the forms of manifestation (rfipa)of all seasons^;
and when people say, ‘ To-day it is as if in summer,’
then that is in the rainy season; and when they
say, ‘ To-day it is as if in spring,’ then that, too, is in
the rainy season. From the year (or rain, varsha),
indeed, (is named) the rainy season (varshi,^).

8. There is, moreover, an occult form (through
which the rains manifest themselves in the seasons) •'*.
When it blows from the east, then that is the charac-
teristic sign of spring : — ^when it thunders, it is that of

^ ffyotir amutra puwyalokatvS, lit. ‘ a light by (way of) blissful
state.’ The Kdwva text has the same reading.

° This speculation is based on the identity of the words for y^ear
(varsha; also ‘rain’) and the rains, or rainy season (varsha/4).

® The characteristics of the seasons here selected are supposed
to have a special connection with the rain and rainy season.

3i6

SATAPATHA-BRAHMAiVA.

summer when it rains, it is that of the rainy season-
when it lightens, it is that of autumn i;— when it
ceases to rain, it is that of winter. The rains are
all the seasons. The seasons he (Agni) entered : from
out of the seasons, therefore, he now produces him.

9. But the sun also is all the seasons : when he
rises, then it is spring ; — when the cows are driven
together (for milking}, then it is summer ; — when it
is mid-day, then is the rainy season when it is
afternoon, then it is autumn when he sets, then it
IS winter. At mid-day (madhyandina), therefore,
he should esteblish his fires, for then that (sun) is
nearest to this world, and hence he produces that
(fire) from the nearest centre (madhya),

10. Verily, this man is affected with evil, as with
a shadow. But then (at mid-day) that (evil) of his
(like his shadow) is smallest, and shrinks, as it were,
beneath his foot: hence he thereby crushes that evil,
when it is smallest. For this reason also he should
establish his fires (the second time) at mid-day.

11. He takes dt out (from the Girhapatya) by
means of sacrificial grass. By means of fire-wood,
indeed, he takes it out the first time ; and (were he
to take it out) with fire-wood the first time, and with

re wood the second time, he would commit a repe-
tition, and raise a conflict. Now sacrificial grass means
water, and the raiay season also means water. Me
(Agni) entered the seasons with water he accordingly
produces him from out of the waters; this is why he
takes it (the fire) out by means of sacrificial grass.

12. Having prepared an (ordinary) rice cake on

VDunng the autumn, or sultrj season succeeding the r ains ,
thje are frequent displays of sheet-lightning along the horizon at

II kI^TDA, 2 ADHyAya, 3 ERiHMAiVA, 1 5. 317

two arka^ leaves, he puts it in the place where he is
about to establish the Girhapatya fire, and thereon
lays down the Gdrhapatya.

13. Having prepared a (second) barley cake on
two arka leaves, he puts it in the place where he is
about to establish the Ahavaniya fire, and thereon
lays down the Ahavaniya. [Some do so] arguing,
‘Thereby we cover them with the first two fires;’
but let him not do so, for it is by the nights that
they come to be covered.

14. He then offers to Agni a sacrificial cake (pu-
xodks2) on five potsherds Its offering prayers and
invitatory prayers consist of pa nkti strophes of five
p&das each ® ; for there are five seasons, and the
seasons he (Agni) entered : from the seasons he
accordingly produces him.

15. The whole (sacrifice) belongs to Agni; for
it was thereby that T vash/rf entered Agni’s beloved
abode, and therefore the whole (sacrifice) belongs
to Agni^

^ Calotropis Gigantea. These cakes (apfipa, not puroifaja, have
first to be cooked either on the Avasathya, or on^a secular fire. Before
the cakes are then put on the Girhapatya and Ahavantya fire-places,
the latter have to be consecrated in the usual way (cf. p. 2); and,
after the putting on of the cakes, the fire-places are sprinkled by
the Adhvaryu, while the sacrificer holds on to him from behind.
Kity. IV, II, 8, Schol.

’ Viz. he performs an ishfi with such a rice-cake for the havis,
as a substitute for the ta.nfihavir-ish/is, offered after the full-
offering, at the id hi n a. See II, 2, I, 6, and note.

® The pankti consists of five octosyllabic pidas. The anuvi-
kyi and ya^yi at the chief offering are Rig-ve& IV, 10, 2 and 4 ,
those of the svish/akrft, ib., verses 4 and i.— Arv. II, 8, 14.

‘ The offering prayers of all libations and offerings at this ishfi
must therefore contain Agni’s name. At each of the fore-offerings
and after-offerings a different case-form of agni is added after
the respective objects of those offerings,— thus, /. . . samidho agne

3i8

-SATAPATHA-BRAHMAJVA.

1 6. They perform it (with the formulas pro-
nounced) in a low voice ; for if one wishes to pre-
pare anything specially for a relative or friend,
one must take care to keep it secret. Now the
other sacrifice belongs to all the deities, but this
belongs specially to Agni; and what is (kept) secret,
that is (spoken of) in a low voice : this is why
they perform it in a low voice.

1 7 - The last after-olfering he performs aloud ;
for then he has completed his work, and every one
becomes aware of what has been done.

1 8. Having uttered his call (and having been
responded to by the Agnidhra) he says (to the
Hotrz), ‘ Pronounce the offering-prayer to the
Samidhs (kindling-sticks)!’ — the latter being one of
Agni s mystic forms of manifestation (rfipa)j but
he may also say, ‘ Pronounce the offering-prayer to
the fires ! — that being Agni’s real (exoteric) form *.

’gna %-yasya vyantu,’ ‘tananap^d agnim agna ido agninSgne

. . . , &c. See par. 19 ; also p. 148, n. 2 ; I, 5, 4, i seq.; I, 8, 2,

I seq. The two butter-portions otherwise offered to Agni or Soma
respectively (cf. I, 6, i, 2o^seq.) are in this case offered to Agni ; the
anuv%Ss, according to Arv. II, 8, 7, being Rig-veda VIII, 44, i,
and VI, 16, 16 respectively. See, however, paragraphs 21 seq.

^ Viz. the Adhvaryu calls, O rrSvaya, ‘cause (him or one) to
hear!’ and the Agnidhra responds by Astu rrausha/, ‘yea, may
he (or one) hear I’

Here, at the first fore-offering, an option is apparently left
between the former, regular summons (see I, 5, 3, 8), and the
latter, modified so as to make it apply directly to Agni. Kfity. IV,
II, II allows the same option for the first prayfi^a and anuyS^.
For the latter, however, see further on, par. 24. The Kfiava re-
cension has as follows Now when the Adhvaryu, on stepping
over (to the south side) and uttering his call (for the Agnidhra)
to bid attention, says, ‘Pronounce the offering-prayer to the
Samidhs! ' then that, indeed, is one of Agni’s forms of manifesta-
tion (agneyara eva tad rfipam); but here let him say, as it were.

II KAIV^DA, 2 ADHYAYA, 3 BRAHMAiVA, 21. <

19. He (the Wotri) recites \ . They (the

Samidhs), O Agni, may accept of the butter!
Vau^-^ak-l’ . . He (Tanhnapit) may accept the
fire of the butter! Vau^^k!’ . . They (the Ids)
may, through Agni, accept of the butter! Vau^^ak!’

. It (the barhis), the -fire, may accept of the
butter ! VdMgkzk ! ’

20. He then says ®, ‘ Svihi Agnim ! ’ with refer-
ence to Agni’s butter- portion ; — ‘ Sv4hi Agnim
Pavamanam ! ’ if they determine upon (offering to)
Agni, the blowing*; or ‘Sv^hd Agnim Indumantam!’
if they determine upon Agni, the drop-abounding®;—
‘Svahi Agnim!’ — ‘Svahi, the butter-drinking Agnis!
May Agni graciously accept of the butter ! ’ — this is
the offering-prayer he (the Wotri) pronounces.

21. He (the Adhvaryu) then says, with regard to
Agni’s (first) butter-portion, ‘Pronounce the invitatory
prayer to Agni ! ’ He (the Hotrf) recites ‘Awake
Agni with praise, enkindling the immortal, that he
may take our offerings to the gods ! ’ For, indeed,
when Agni is removed (from the hearth) \ he, as it
were, sleeps; he (the priest) now awakens, rouses

in a mystic way, ‘ Pronounce the offering-prayer to the Agnis !
(paroksham iva tv agntn ya^eti haiva tatra brfiyat.)

' See p. 317, note 4.

* A modification of the ordinary vausha/. The Eiawva text
has here and in par. 25, as usual, vaushal.

» At the fifth fore-offering; see I, 5, 3, 22 seq,

* See II, 2, I, 6, and note; also II, 2, i, 22.

• This points forward to the second butter-portion, which is

offered to Agni Pavamfina or Agni Indumat, instead of Soma ; the
first being offered to Agni simply. Kfity. IV, ii, 12. , v

• Rig-veda V, 14, i. See, however, the formulas prescnbed by

Afvalfiyana, p. 317, note 4. , , ,

The fire laid down at the Idheya is removed when the puna-

rfidheya is to be performed.

320

5'ATAPATHA-BRAHMAJVA.

him. For the offering-prayer he recites, ‘ May
Agni graciously accept of the butter ! ’

2 2, And, if they determine upon (offering the
second butter-portion to (Agni Pavamana, let him
then say, ' Pronounce the invitatory prayer to Agni
Pavamina; and he (the Hotrz) recites (Rig-veda IX,
1 6, 19), ‘O Agni, thou breathest forth life; pro-
duce thou food and sap for us ! drive far away
misfortune ! ’ For thus, indeed, it becomes of the
nature of Agni. PavamcLna (the one that becomes
purified) means the Soma ; but this (Soma-element)
they eliminate from the butter-portion of Soma^.
For the offering-prayer he recites, ‘ May Agni Pava-
mina graciously accept of the butter ! ’

23. If, on the other hand,, they determine upon
(offering to) Agni Indumat, let him say, ‘Pronounce
the invitatory prayer to Agni Indumat!’ He (the
Hotri) recites (Rig-veda VI, 16, 16), ‘Come hither, I
will gladly sing to thee yet other songs, O Agni!
mayest thou grow strong by these draughts (indu,
drop).’ Thus, indeed, it becomes of the nature of
Agni: the draught doubtless means Soma, but this
(Soma -element) they eliminate from the butter-
portion of Soma. For the offering-prayer he recites,

‘ May Agni, the drop-abounding, graciously accept
of the butter ! ’ And thus he makes it all of the
nature of Agni.

24. He then says, as to the chief offering (havis),
‘Pronounce the invitatory prayer to Agni!’ ‘ Pro-
nounce the offering-prayer to Agni!’ ‘Pronounce
the invitatory prayer to Agni Svish^akrft (the
maker of good offerings) ! ’ ‘ Pronounce the offering-

^ Viz. that second butter-portion which by. right belongs to
Soma (see I, 6, i, 20 seq.), but is here offered to Agni.

II -KANDA, 2 ADHYIya, 3 BRA.HMAiVA, 2’J. 32 I

prayer to Agni Svish/akrzt ^ ! ’ Then where (other-
wise) he would say, ‘ Pronounce the offering-prayer
to the gods^ !’ he now says, ‘ Pronounce the offering-
prayer to the Agnis ! *

25. He recites®, ‘[The divine Barhis] may accept
(the offering) for Agni’s abundant obtainment of
abundant gift! Vau/-^ak ! ’ — ‘[The divine Nari-
jaMsa] may accept (the offering) for abundant ob-
tainment, in Agni, of abundant gift! Vau^/^ak!’ —
‘ The divine Agni Svish/akrft . . . this third (after-
offering) is already in itself of the nature of Agni; and
thus he makes the after-offerings relate to Agni.

26. Those same case-forms (of agni)^ which he
recites in the offering-prayers, are six ; namely, four
at the fore-offerings, and two at the after-offerings.
Now there are six seasons; and the seasons he
(Agni) entered : out of the seasons he accordingly
thereby produces him.

27. There are either twelve or thirteen syllables
(in these six case-forms)®. Now there are either
twelve or thirteen months in a year ® ; and the

^ For the formulas of the chief offering and SvishAikr/t, see
p. 317, note 3.

“ That is, at the altar-offerings; see I, 8, 2, 14. Cf. also p. 318,
note 2.

’ See I, 8, 2, 15. Here a different case-form of the word agni
(viz. agneA and agnau) is inserted in the offering-formulas of the
first two anuy^as, immediately after the word indicating the object
of the offering ; the formula of the third and last anuy%a already
containing the nominative agnii 5 in the same place.

■* See p. 317, note 4.

' The locative case agnau, inserted in the offering-prayer of the
second after- offering, is optionally made trisyllabic by being written
and pronounced agna-u.

' For other allusions to intercalary months in the Vedic texts,
see Weber, Naxatra, II, p. 336.

[12]

Y

322

SATAPATHA-BRAHMAiVA.

year, the seasons, he (Agni) entered : out of the
seasons he accordingly thereby produces him. In
order to avoid sameness, no two (of these forms)
are alike; but (the fault of) sameness he would
undoubtedly commit, were any two of them alike.
The characteristic form of the fore-offerings is
(alternately), ‘May they accept,’ ‘May it (or he)
accept^;’ and that of the after-offerings is, ‘For
the abundant obtainment of abundant gift.’

28. The priests’ fee for this (sacrifice) consists of
gold This sacrifice belongs to Agni, and gold is
Agni’s seed®: this is why the priests’ fee consists
of gold. Or it may be an ox ; for the latter is of the
nature of Agni as far as its shoulder is concerned,
since its shoulder (by carrying the yoke) is as if burnt
by fire. Moreover, Agni is oblation-bearer to the
gods, and that (ox) bears (or draws, loads) for men :
this is why an ox may be given as the priests’ fee.

Fourth BrAhmawa.

II. THE AGNIHOTRA or MORNING AND EVENING
LIBATIONS; and THE AGNY-UPASTHANA or
HOMAGE TO THE FIRES.

I. Pra^Apati Rlone, indeed, existed here in the
beginning. He considered, ‘ How may I. be repro-

1 Seel, 5. 3 . 15-

“ See also II, 2, 4, 15. In Taitt. S. I, 5, 12 (referred to KSty. XI,

37) ‘white gold’ (ra^ta« hirawyam), i.e. silver, is expressly men-
tioned as unsuitable for the dakshi«L The reason adduced is
that, when the gods claimed back the goods deposited with Agni,
he wept, and the tears he shed became silver; and hence, if one
were to give silver as a dakshi»S, there would be weeping in his
house before a year had passed.

’ See II, 1, I, 5.

11 kAnDA, 2 ADHYAYA, 4 BRAhMAYA, 5. 323

duced ?’ He toiled and performed acts of penance.
He generated Agni from his mouth; and because
he generated him from his mouth, therefore Agni
is a consumer of food: and, verily, he who thus
knows Agni to be a consumer of food, becomes him-
self a consumer of food.

2. He thus generated him first (agre) of the gods;
and therefore (he is called) Agni, for agni (they say)
is the same as agri. He, being generated, went forth
as the first (ptlrva); for of him who goes first, they
say that he goes at the head (agre). Such, then, is
the origin and nature of that Agni.

3. Pra^fipati then considered, ‘ In that Agni I
have generated a food-eater for myself; but, indeed,
there is no other food here but myself, whom,
surely, he would not eat.’ At that time this earth
had, indeed, been rendered quite bald ; there were
neither plants nor trees. This, then, weighed on his
mind.

4. Thereupon Agni turned towards him with open
mouth; andhe (Pra^dpati) being terrified, his own great-
ness departed from him. Now his own greatness is
his speech : that speech of his departed from him.
He desired an offering in his own self, and rubbed
(his hands) ; and because he rubbed (his hands),
therefore both this and this (palm) are hairless.
He then obtained either a butter-offering or a milk-
offering ; — but, indeed, they are both milk.

5. This (offering), however, did not satiffy him,
because it had hairs mixed with it. He poured it
away (into the fire), saying, ‘Drink, while burning
(osha»/ dhaya)!’ From it plants sprang; hence
their name ‘plants (oshadhaya/^).’ He rubbed (his
hands) a second time, and thereby obtained another

324

SATAPATHA-BRAHMAiVA.

offering, either a butter-offering or a milk-offering
but, indeed, they are both milk.

6. This (offering) then satisfied him. He hesi-
tated : ‘ Shall I offer it up ? shall I not offer it up ? ’
he thought. His own greatness said to him, ‘ Offer
it up ! ’ Pra^ipati was aware that it was his own
(sva) greatness that had spoken (iha) to him; and
offered it up with ‘SvAhi!’ This is why offerings
are made with ‘SvihA!’ Thereupon that burning
one (viz. the sun) rose; and then that blowing
one (viz. the wind) sprang up ; whereupon, indeed,
Agni turned away.

7. And Pra^Apati, having performed offering, re-
produced himself, and saved himself from Agni,
Death, as he was about to devour him. And,
verily, whosoever, knowing this, offers the Agni-
hotra, reproduces himself by offspring even as
Pra^apati reproduced himself; and saves himself from
Agni, Death, when he is about to devour him.

8,. And when he dies, and when they place him on
the fire, then he is born (again) out of the fire, and
the fire only consumes his body. Even as he is
born from his father and mother, so is he born from
the fire. But he who offers not the Agnihotra, verily,
he does not come into life at all : therefore the Agni-
hotra should by all means be offered.

9. And as to that same birth from out of doubt, —
when Pra^Apati doubted, he, while doubting, remained
steadfast on the better (side), insomuch that he repro-
duced himself and saved himself from Agni, Death,
when he was about to devour him : so he also who
knows that birth from out of doubt, when he doubts
about anything, still remains on the better (side).

10. Having offered, he rubbed (his hands). Thence

II kXnDA, 2 ADHYAYA, 4 BRAhmAYA, 1 4. 325

a VikankataVtree sprung forth; and therefore that
tree is suitable for the sacrifice, and proper for sacri-
ficial vessels. Thereupon those (three) heroes among
the gods were born, viz. Agni, that blower (V4yu),
and Shrya : and, verily, whosoever thus knows those
heroes among the gods, to him a hero is born.

11. They then said, ‘We come after our father
Pra^ipati : let us then create what shall come after
us !’ Having enclosed (a piece of ground), they sang
praises with the gdyatri stanza without the ‘Hih“:’
and that (with) which they enclosed was the ocean ;
and this earth was the praising-ground (dstiva).

12. When they had sung praises, they went out
towards the east, saying, ‘We (will) go back thither!’
The gods came upon a cow which had sprung into
existence. Looking up at them, she uttered the
sound ‘ hih.’ The gods perceived that this was the
‘ Hin ’ of the SAman (melodious sacrificial chant);
for heretofore (their song was) without the ‘Hih,’
but after that it was the (real) SAman. And as this
same sound ‘ H in ’ of the Saman was in the cow,
therefore the latter affords the means of subsistence ;
and so does he afford the means of subsistence whoso-
ever thus knows that ‘ Hin’ of the ScLman in the cow.

13. They said; ‘Auspicious, indeed, is what we
have produced here, who have produced the cow :
for, truly, she is the sacrifice, and without her no
sacrifice is performed ; she is also the food, for the
cow, indeed, is all food.’

14. This (word ‘go’), then, is a name of those

VThe sruva, or dipping-spoon, and the Agnibotra ladle, for
instance, are made of this wood; see p. 331, note 2.

A On ‘bin’ as an essential element in the recitation of SSma-
chants, see I, 4, I, i seq.

326

SATAPATHA-BRAnMAiVA.

(cows), and so it is of the sacrifice : let him, therefore,
repeat^ it, (as it were) saying, ‘ Good, excellent !’ an^i,
verily, whosoever, knowing this, repeats it>" (as it
were) saying, ‘Good, excellent!’ with him those
(cows) multiply, and the sacrifice will incline to him.

15. Now, Agni coveted her : ‘ May I pair with
her,’ he thought. He united wijth her, and his seed
became that milk of hers : hence, while the cow is
raw, that milk in her is cooked (warm) ; for it is Agni’s
seed ; and therefore also, whether it be in a black
or in a red (cow), it is ever white, and shining like
fire, it being Agni’s seed. Hence it is warm when
first milked ; for it is Agni’s seed.

16. They (the men) said, ‘ Come, let us offer this
up!’ — ‘To whom of us shall they first offer this?’
(said those gods). — ‘To me!’ said Agni. — ‘To me!’
said that blower (V^yu). — ‘To me!’ said Sfirya.
They did not come to an agreement ; and not being
agreed, they said, ‘ Let us go to our father Pra^Apati;
and to whichever of us he says it shall be offered
first, to him they shall first offer this.’ They went
to their father Pra/ipati, and said, ‘ T o whom of
us shall they offer this first ? ’

17. He replied, ‘To Agni: Agni will forthwith
cause his own seed to be reproduced, and so you
will be reproduced.’ ‘ Then to thee,’ he said to
Sfirya; ‘and what of the offered (milk) he then is
still possessed of, that shall belong to that blower

^ Pariharet [? Met him avoid it (the term go in the sense of
sacrifice), thinking that it is too holy']. Sayawa merely remarks,
that both the cow and the sacrifice .are here represented as
extremely auspicious (utkr/sh/am puwyam). Perhaps we have here
a play on the words upanima, ‘a by-name,' and up an am uka,
Mnclining to (him).' ‘ Go ' (for go-sh/oma) is the designation of

one of the days of the Abhiplava at the Gav^mayana.

n kAjwda, 3 adhyAya, i brAhmajva, 3. 327

(VAyu)!’ And, accordingly, they in the same way
offer this (milk) to them till this day : in the
evening to Agni, and in the morning to Shrya ; and
what of the offered (milk) he then is still possessed
of, that, indeed, belongs to that blower.

18. By offering, those gods were produced in
the way in which they were produced, by it they
gained that victory which they did gain : Agni
conquered this world, VAyu the air, and Surya the
sky. And whosoever, knowing this, offers the Agni-
hotra, he, indeed, is produced in the same way in
which they were then produced, he gains that same
victory which they then gained ; — indeed, he shares
the same world with them, whosoever, knowing this,
offers the Agnihotra. Therefore the Agnihotra
should certainly be performed.

Third AdhyAya. First BrAhmajva.

1. The Agnihotra, doubtless, is the Sun. It is
because he rose in front (agre) of that offering S that
the Agnihotra is the Sun.

2. When he offers in the evening after sunset,
he does so thinking, ‘ I will offer, while he is here,
who is this (offering) ; ’ and when he offers in the
morning before sunrise, he does so thinking, ‘ I will
offer, while he is here, who is this (offering):’ and
for this reason, they say, the Agnihotra is the Sun.

3. And when he sets, then he, as an embryo,
enters that womb, the fire ; and along with him thus
becoming an embryo, all these creatures become
embryos ; for, being coaxed, they lie down contented®.

' Apparently an etymological play on the word agnihotra=
agre hotrasya, cf. II, 2, 4, 2.

* tdta hi jere (jerate, Ka«va rec.) sawganSniA.

328

S'ATAPATHA-BRAHMAiVA.

The reason, then, why the night envelops that (sun),
is that embryos also are, as it were, enveloped.

4. Now when he offers in the evening after .sunset,
he offers for the good of that (sun) in the embryo
state, he benefits that embryo ; and since he offers
for the good of that (sun) in the embryo state, there-
fore embryos here live without taking food.

5. And when he offers in the morning before sun-
rise, then he produces that (sun-child) and, having
become a light, it rises shining. But, assuredly, it
would not rise, were he not to make that offering :
this is why he performs^ that offering. '

6. Even as a snake frees itself from its skin, so
does it (the sun-child) free itself from the night, from
evil : and, verily, whosoever, knowing this, offers
the Agnihotra, he frees himself from all evil, even
as a snake frees itself from its skin ; and after his
birth all these creatures are born ; for they are set
free according to their inclination.

7. Then, as to his taking out the Ahavanlya
(from the Girha'pktya) before the setting of the sun ;
—the rays, doubtless, are all those gods ; and what
highest light there is, that, indeed, is either Pr^-
pati or Indra. N ow all the gods approach the house
of him who performs the Agnihotra: but whoseso-
ever (offering) they approach before the fire has been
taken out, from that the gods turn away, and he
fails in it , and after the failure of that (offering)
from which the gods turn away, people say, that,
whether one knows it or not, the sun went down
on account of that (fire) not having been taken out.

^ 8. And another reason why he takes out the
Aha vaniya before the setting of the sun, is this.
In like manner as, when one’s better comes to visit

II kKnda, 3 adhyAya, i brAhmaiva, 12.

329

one, he would honour him by trimming his house,
so here ; for whosesoever (offering) they approach,
after the fire has been taken out, his Ahavaniya
(house) they enter, in his Ahavaniya they repose.

9. Now when he offers in the evening after the
sun has set, he thereby offers to them after they have
entered his fire-house; and when he offers in the
morning before sunrise, he offers to them before
they go away. Therefore Asuri said, ‘ The Agni-
hotra of those who offer after sunrise we regard as
useless ’ : it is as if one were to take food to an
empty dwelling.’

10. That which affords (the means of) subsistence
is of two kinds ; namely, either rooted or rootless.
On both of these, which belong to the gods, men
subsist. Now cattle are rootless and plants are
rooted. From the rootless cattle eating the rooted
plants and drinking water, that juice is produced.

11. Now when he offers in the evening after sun-
set, he does so thinking, ‘ I will offer to the gods
of this life-giving juice : we subsist on this which
belongs to them.’ And when he afterwards takes
his evening meal, he eats what remains of the
offering, and whereof oblative portions (bali) have
been distributed all round for he who performs the
Agnihotra eats only what remains of the offering.

12. And when he offers in the morning before
sunrise, he does so thinking, ‘ I will offer to the gods
of this life-giving juice : we subsist on this which be-
longs to them.’ And when he afterwards takes his
meal in the day-time, he eats what remains of the

' ViX-X’/iiiina, ? lit. ‘ cut off (from its recipient).’

“ Bali is the technical term of the portions of the daily food
that have to be assigned to all. creatures.

330

SATAPATHA-BRAHMAiVA.

offering, and whereof oblative portions have been
distributed all round ; for he who performs the Agni-
hotra eats only what remains of the offering.

13. Here now they say, — All other sacrifices come
to an end, but the Agnihotra does not come to an
end. Although that which lasts for twelve years
is indeed limited, this (Agnihotra) is nevertheless
unlimited, since, when one has offered in the evening,
he knows that he will offer in the morning; and
when one has offered in the morning, he knows that
he will again offer in the evening. Hence ^that
Agnihotra is unlimited, and in consequence of this
its unlimitedness, creatures are here born unlimited.
And, verily, he who thus knows the unlimitedness
of the Agnihotra, is himself born unlimited in pros-
perity and offspring.

14. Having milked^ he puts that (milk) on (the
GArhapatya fire), because it has to be cooked.
Here now they say, ‘When it rises to the brim,
then we shall offer it!’ He must not however let
it rise to the brim, since he would burn it, if he
were to let it rise to the brim ; and unproductive
indeed is burnt seed: he must not, therefore, let it
rise to the brim.

15. He should not offer it without having put it
on the fire ; for since this is Agni’s seed, therefore
it is hot (sritz., ‘cooked’); and by putting it on the

^ For other ceremonies preceding those above, see I, 3, 3,
13 seq. According to Kity. IV, 14, 1 he has the Agnihotra cow
—standing south of the sacrificial ground and facing the east or
north — ^milked by anybody except a A'fidra. The vessel to be used
is of earthenware, and must have been made by an Arya. The
Adhvaryu then takes the vessel, and having entered the Ahavantya
house by the east door and passed over to the Gfirhapatya, puts
it there on coals previously shifted northwards from the fire.

II KANDA, 3 ADHYAYA, I BRAHMAIYA, 1 7. 33 1

fire, it is indeed heated; let him, therefore, offer (of
the milk) only after he has put it on the fire.

16. He illumines it (with a burning straw) ^ in
order that he may know when it is done. He
then pours some water to it (with the sruva), both
for the sake of appeasement, and in order to supple-
ment the juice. For when it rains here, then plants
spring up ; and in consequence of the plants being-
eaten and the -water drunk, this juice is produced :
hence it is in order to supplement the juice (that he
pours water to it) ; and therefore, if it should happen
to him to have to drink pure milk, let him have one
drop of water poured into it, both for the sake of
appeasement, and in order to supplement the juice.

17. Thereupon he ladles four times (milk with
the sruva into the Agnihotra ladle ^), for in a four-
fold way was that milk supplied®. He then takes
a kindling-stick (samidh), and hastes up (to the
Ahavaniya, with the ladle) to make the libation on
the burning (stick) He offers the first libation

^ According to KSty. IV, 14, 5 the Adhvaryu illumines the milk
with a burning straw ; pours some water to it with the sruva or
dipping-spoon; then illumines it once more; and lifts up the pot
three several times, putting it down each time further north of the
fire. Thereupon he warms the two spoons; and wipes them with
his hand ; and having warmed them once more, he sajrs to the sacri-
ficer, ^ I ladle ! ' The latter, while standing, replies, ‘ Om, ladle ! '

^ For the Agnihotra-hava^^i, or offering-spoon (sru/^), used
at the morning and evening libation, and made of Vikaiikata wood
(Flacourtia Sapida), see p. 67, note 2. In the case of those who
make five cuttings from the havis (pawMvattin, cf. p. 192 note) he
takes five sruva-fuls. Katy.TV, 14, 10, Comm.

* Viz. by the four teats of the udder. Comm.

* While holding a billet or kindling-stick (samidh) over the
(handle of) the milk-ladle, he [first holds the latter close over the
GIrhapatya fire, and thereupon] takes it to the Ahavaniya, keeping

332

5ATAPATHA-BRAHMAiVA.

{p<irvahuti) without putting down (the spoon) be-
side (the fire, on the grass-bunch). For, were he to
put it down beside (the fire), it would be as if, in
taking food to somebody, one were to put it down,
on one’s way thither. But when (he makes the liba-
tion) without previously putting it down, it is as
if, in taking food to somebody, one puts it down
only after taking it to him. The second (libation
he then makes) after putting it down : he thereby
makes these two (libations) of various vigour. Now
these two, libations are mind and speech : hence he
thereby separates mind and speech from each other ;
and thus mind and speech, even while one and the
same (samana), are still distinct (nini).

1 8. Twice he offers in the fire, twice he wipes
(the spout of the spoon), twice he eats (of the milk),
and four times he ladles’; — these are ten (acts), for

it on a level with his mouth, except in the middle between the two
fires, where he lowers it for a moment to the level of his navel.
He then crouches down [bending his right knee, and looking east-
wards, by the north-west corner of the Ahavaniya], puts the billet
on [the centre of] the fire, and makes the first libation (pflrv£-
huti) on the burning stick (see the formula, par. 30. The sacri-
ficer, as usual, pronounces the dedicatory formula, viz. ‘This to
Agni!’ and, ‘This to Surya!’ respectively). Thereupon he lays
down the ladle on the kur/fu [a grass-bunch, placed behind the
Ahavaniya fire-place, to serve as a seat, and to wipe the hands on;
according to others, a flat piece of Vararaa wood], then takes it up
again and silently makes the second libation (uttarShuti) on the
north part of the fire. Katy. IV, 14, 12-17 with Schol.

^ He ladles four sruva-fuls of milk into the Agnihotra ladle, and
makes in the Ahavaniya fire two libations from this milk (so
as to leave the larger quantity in the ladle to be eaten). He then
wipes twice the spout of the ladle. [In each of the two other fires
he thereupon makes likewise two libations with the sruva, of one
spoonful- each.] The milk left in the ladle he eats, on the completion
of the six libations, by twice taking it out with his ring-finger.

II KAN DA, 3 ADHYAyA, I BRAHMAiVA, 21. 333

of ten syllables consists the virA^ stanza, and the
sacrifice is viri^ (shining) ; he thereby converts the
sacrifice into the viri_^.

19. Now what he offers up in the fire, that he
offers to the gods; and thereby the gods are (ad-
mitted to the sacrifice) h And what he wipes off
(the spoons), that he offers to the fathers and plants ;
and thereby the fathers and plants are (admitted).
And what he eats after offering, that he offers to
men ; and thereby men are (admitted).

20. Verily, the creatures that are not allowed to
take part in the sacrifice are forlorn ; to those crea-
tures that are not forlorn he thus offers a share at
the opening of the sacrifice ; and thus beasts (cattle)
are made to share in it along with (men), since
beasts are behind men

21. On this point Yi/»avalkya said, ‘It (the
Agnihotra) must not be looked upon as a (havis-)
sacrifice, but as a domestic sacrifice (pakaya^wa) ;
for while in any other (havis-)sacrifice he pours into
the fire all that he cuts off (from the sacrificial dish
and puts) into the offering spoon, — here, after offer-
ing and stepping outside he sips water and licks
out (the milk) ; and this indeed (is a characteristic)
of the domestic offering.’ This then is the animal

’ Tasm^d santi; anv^bhaktS^ (‘allowed to share in the

sacrifice ’) has probably to be supplied here from the next paragraph.

® Instead of this paragraph, the Kinva, text reads : ‘ Behind men
are beasts; behind the gods are birds, plants, trees, and whatever
else exists here. Thus he makes these creatures share in the
sacrifice, those that are not forlorn here.’ Compare I, 5, 2, 4.

® Utsrz'pya is variously explained by the commentators here and
on KS.ty.IV, 14, 27, as ‘having gone out,' or ‘having slowly moved
forward,’ or ‘ having risen,’ or ‘ having poured out (the milk).’

334

SATAPATHA-BRAHMAiV'A.

characteristic ^ of that (Agiiihotra), for the domestic
offering pertains to beasts (or cattle).

22. Now the first of these libations, doubtless, is
the same as that which Pra^dpati offered in the
beginning ® ; and as those (gods) thereupon continued
(to sacrifice) ^ — namely, Agni, that blower (Viyu),
and Shrya, — so this second libation is offered.

23. What first libation (phrvahuti) is made,
that is the deity of the Agnihotra^ and to that
(deity) it is accordingly offered ; and what second
one (uttar&huti) is made, that indeed is equivalent
to the Svish/akrft (Agni, the maker of good offer-
ing) ; whence he offers it on the north part (of the
fire), since that is the region of the Svish/akrft \
Moreover, this second libation is made in order to
effect a pairing, for a couple forms a productive pair.

24. These two libations, then, form a duad : the
past and the future, the born and the to-be-born, the
actual® and the hope, the to-day and the morrow, —
(these are) after the manner of that duad.

25. The past is the self, for certain is that which
is past, and certain also is that which is a self. The
future, on the other hand, is progeny; for uncertain is
that which is to be, and uncertain also is progeny.

26. The born is the self, for certain is that which
is born, and certain also is the self. The to-be-born,

V Fasavyam rftpam,— that is to say, its relation to the paru or
animal sacrifice; and hence also to the irffi at the havirya^«a;
cf. I, 7, 4, 19-

® See II, 2, 4, 4 seq. ® See II, 2, 4, 18.

■* That is to say, it represents the chief offering at the havir-
ya^^a, -which is followed by the (oblation to Agni) Svish/aknt.
See I, 7, 2, I seq.

“ See I, 7, 3, 20.

• Agatam, ‘ what has arrived or come to pass,’ ‘ the accomplished.’

II kAivda, 3 adhyAya, i brAhmaata, 31. 335

on the other hand, is progeny; for uncertain is what
is to be born, and uncertain also is progeny.

2 7. The actual is the self, for certain is what is actual,
and certain also is the self. And hope is progeny,
for uncertain is hope, and uncertain also is progeny.

28. The to-day is the self, for certain is what is
to-day, and certain also is the self. The morrow
is progeny, for uncertain is the morrow, and un-
certain also is progeny.

29. Now that first libation is offered on account
of the self: he offers it with a sacred text, for certain
is the sacred text, and certain also is the self. And
that second one is offered on account of progeny :
he offers it silently, for uncertain is what (is dofie)
silently, and uncertain also is progeny.

30. [In the evening] he offers (the first libation),
with the text (VAj^. S. Ill, g, 10), ‘ Agni is the light,
the light is Agni, SvAhA ! ’ and in the morning with,

‘ Shrya (the sun) is the light, the light is Shrya,
SvAhA ! ' Thus offering is made with the truth ; for,
truly, when the sun goes down, then Agni (fire) is
the light, and when the sun rises, then Shrya is the
light; and whatever is offered with the truth, diat,
indeed, goes to the gods.

31. Here now Takshan recited for Aru^ii^, who
wished to obtain holy lustre (brahmavariasa, in-
spired nature), ‘ Agni is lustre, light is lustre ; ’ —
‘Shrya is lustre, light is lustre.’ Holy lustre, there-
fore, he obtains whosoever, knowing this, thus offers
the Agnihotra.

^ The Kd«va text has, — Here now Daksha said to Aruwi, ‘ For
one wishing to obtain brahmavariasa one should offer with this
text, “Agni is lustre, light is lustre;” — “Sflrya is lustre, light is
lustre : ” a brahmavar&sin, then, he becomes for whomsoever they
so sacrifice.’

i'ATAPATHA-BRAHMAiVA.

336

32. That (other text), however, has the character-
istic form of generation. In saying, ‘ Agni is the light,
the light is Agni, Sv4hd ! ’ he encloses that seed, the
light, on both sides with the deity ; and the seed, thus
enclosed on both sides, is brought forth : thus enclos-
ing it on both sides he causes it to be brought forth.

33. And when, in the morning, he says, ‘ Shrya
is the light, the light is Shrya, Svih4 ! ’ he encloses
that seed, the light, on both sides with the deity, and
the seed, thus enclosed on both sides, is brought
forth : thus enclosing it on both sides he causes it to
be brought forth ; and this, indeed, is the charac-
teristic form of generation.

34. But tzivala ATailaki said^, ‘ Aru«i merely causes
conception to take place, not birth ; let him there-
fore offer with that (text, in par. 32) in the evening.

35. Then, in the morning, by the text, “ The light
is Shrya, Shrya is the light,*’ he places that seed, the
light, outside by means of the deity; and the seed
thus brought outside he causes to be born.’

36. They also say, ‘ In the evening he offers Shrya
in Agni, and in the morning he offers Agni in Shrya^.’
Such, indeed, is the case with those who offer after
sunrise ; for when the sun sets then Agni is the light,
and when the sun rises then Shrya is the light.
Here no offence is committed on his (the sacrificer’s)
part ; but an offence is indeed committed where
offering is not made distinctly to that deity (viz. Agni
or Sffrya resp.}, which is the deity of the Agnihotra.

^ I have made CJivala’s speech extehd to the end of par. 35, as is
done, no doubt correctly, in the Kdwva text.,

“ The KS«va has, — Now they say, Tn the evening they offer
Agni in Sfirya, and in the morning they offer Sflrya in Agni.’
But see the formulas (par. 30), where ‘ light’ is to be taken as Sfirya
and Agni respectively. ■

n KhfDA , 3 adhyIya, t brAhmaj^’a, 39. 337

He says^, ‘Agni is the light, the light is Agni, Svdhi !’
and not, ‘To Agni SvAh^!’ and in the niorning,
‘ Shrya is the light, the light is Shrya, Svdhi ! ’ and
not, ‘To Shrya Svihi!’

37. He may also offer (in the evening) with this
text (VAj". S. Ill, 10), ‘Along with the divine Savi-
tri — whereby it (the sacrifice) becomes possessed of
Savitr? for his impulsion; ‘ — along with the Night,
wedded to Indra — ,’ whereby he effects a union
with the night, and makes it (the sacrifice) possessed
of Indra, for Indra is the deity of the sacrifice;
‘ — may Agni graciously accept ! S vahA ! ’ whereby he
offers to Agni in a direct manner.

38. And in the morning with, ‘A|ong with the
divine SavitW — ,’ whereby it beconies possessed
of Savitrf for his impulsion ;. ‘ — along with the
Dawn, wedded to Indra,’ or ‘along with the Day
. . . whereby he effects a union either with
the day or the dawn®, and makes it (the sacrifice)
possessed of Indra ; for Indra is the deity of sa-
crifice ; ‘ — ^may Shrya graciously accept ! SvAhi ! ’
whereby he offers to Shrya directly : hence he may
offer in this way.

39. They then spake, ‘ Who shall offer this unto

us ?’ — ‘ The priest (br^hma«a) ! ‘ Priest, offer this

unto us!’ — ‘What is to be my share then ?’ — ‘The
residue of the Agnihotra ! ’ Now what he leaves in

^ Here the KSwva text begins a new paragraph. The author’s
object seems to be to show that those who offer the Agnihotra
after sunrise, commit a mistake in not offering to Sffrya unmis-
takably; for while before sunrise, Sffrya is still reposing in Agni,
and the oblation, in being poured into the fire, is consequently
made to Sfirya directly, those offering after sunrise should rather
use the formula ‘To Sfirya SvihS,!’ Cf. paragraph 9.

* Instead of ‘ ahnfiOT voshasizn vd,’ I adopt ‘ ahnfi voshasS.
from the Ki«va reading ‘ ushasi vahn^ vfi.’

[t=] Z

338 S'ATAPATHA-BRAHMAiVA.

the ladle, that is the residue of the Agnihotra ;
and what remains in the pot, is as (the rice for
oblations which) one takes out from the enclosed
part (of the cart)h And if any one is to drink it,
at least none but a Brihman must drink it^: for
it is put on the fire (and thereby consecrated), and
hence none but a Br^ihman must drink it.

Second BrAhmawa.

1. Verily, in him that exists®, these deities reside,
to wit, Indra, king Yama, Na<afa the Naishadha^
(king), Anamat SAngamana, and Asat PAiWsava.

2 . Now Indra, in truth, is the same as the Aha-
vaniya ; and king Yama is the same as the GArha-
patya; and Na^fa Naishadha is the same as the
AnvAhAryapa,^ana (Dakshi^a fire) ; and because
day by day they take that (fire) to the south, there-
fore indeed they say that day by day Na^/a Nai-
shadha carries king Yama® (further) south.

3. And again what fire thete is in the hall
(sabhi), that is the same as Ana^nat S^ngamana;
Ana^vat (not eating) it is for the reason that people

* Yatha pariwaho nirvaped evam tat. The K^nva. text has;
Yathi (yayS MS.) kosh/M part«aho vS. .nirmimttaivam tat.

* Or, ‘anybody may drink it, but none but a Brahman may
drink it.’ According to the Schol. on KSty. IV, 14, ii, the milk
which is left in the pot may be drunk by a Brdhman, but by no
one else; not even in his own house is a Kshatriya or Vairya
allowed to drink it.

* The commentator takes it, ‘in whatever (sacrificer) exists.’ The
(Oxf. MS. of the) Kftwva text has nothing corresponding to the
second and third Brihma«as.

* The printed text has Naishidha. See Weber, Ind. Stud. I,
p. 225 seq.

“ Here Yama is apparently, taken as (the god of) death and
destruction, caused, as Professor Weber suggests, by the warlike
expeditions of Na<fa, king of Nishadha, in the south.

II KAiVDA, 3 ADHYAyA, 2 BRAhMAJVA, 6. 339

approach it before they eat. And that (place) where
they throw the ashes they remove (from the fire-
places) is the same as Asat Pi»2sava. And whosoever
knows this, thus gains all those worlds, traverses all
those worlds, thinking, ‘ In me those gods reside.’

4. Now as to rendering homage to (upasthAna,
lit. standing near) these (fires). When in the even-
ing and morning (after the Agnihotra) he stands
by the Ahavaniya, and sits down by it, that is the
homage rendered to .that (fire). And when, on
stepping back to the GArhapatya, he either sits or
lies down, that is the homage rendered to that
(fire). And when, in walking (out of the sacrificial
ground), he remembers the AnvihAryapaiana, and
thus, in his mind, tarries near it, that is the homage
rendered to that (fire).

5. And again, before taking food in the morning,
having sat down for a moment in the hall, he may
also, if he like, walk round (the Sabhya or hall-fire),
— and this is the homage rendered to that (fire).
And. when he steps near where lie the ashes removed
(from the fire-places) that is the homage rendered
to that (fire). And thus homage has been rendered
to those deities of his.

6. Now the Gcfcrhapatya (householder’s fire) has
the sacrificer for its deity; and the AnvAhiryapay^ana
(southern fire) has his foe for its deity: hence they
should not take over that (southern fire) every day
(from the Girhapatya) ; and he indeed has no enemies,
for whomsoever, knowing this, they do not take it
over every day. Indeed, it is the AnvAhiryapsu^ana

* That is, the fire on ■which the Anv^iharya mess of rice, the
priests’ DakshiwI. at the , new and full-moon sacrifice, is cooked.
See I, 2, 3, 5; p. 49, note I.

340

SATAPATHA-BRAHMAiVA.

7. Let them only take it over on the fast-day (of
the new and full-moon sacrifice), when they are about
to sacrifice on this (the Ahavanlya fire) : thus that
(southern) one is taken over in order to prevent
failure on his (the sacrificer’s) part.

8. Or they may also take it over to a new dwell-
ing ; and let them then cook on it food (other than
meat) for the priests to eat. And should he not be
able to procure anything to cook, let him order the
milk of a cow to be put thereon and let the priests be
asked to drink it. And his enemies will indeed fare
ill, for whomsoever, knowing this, they do so : let
him, therefore, endeavour by all means to do so.

9. Now when it is first kindled, and there is as
yet nothing but smoke, then indeed that(fire) is Rudra.
And if anyone (Kshatriya) desires to consume food (be-
longing to others), — even as Rudra seeks after these
creatures, now with distrust, now with violence, now
in striking them down, — let him offer then : and,
assuredly, he who, knowing this, offers then (when
the fire has just been lighted), obtains that food.

10. And when it burns rather brightly, then
indeed that (fire) is Varuwa. And if any one de-
sires to consume food, — even as Varu«a seeks after
these creatures, now, as it were, seizing on them,
now with violence, now in striking them down, — let
him offer then : and, assuredly, he who, knowing this,
offers then, obtains that food.

I I. And when it is in full blaze, and the smoke
whirls upwards with the utmost speed, then indeed
that (fire) is Indra. And if any one wishes to
be like Indra in splendour and glory, let him
offer then : and, assuredly, he who, knowing this,
offers then, obtains that food (object).

II kAnDA, 3 ADHYAyA, 2 BRAHMAiVA, 1 7. 34I

12. And when the flame of the waning (fire) gets
lower and lower, and (burns) as it were sideways,
then, indeed, that (fire) is Mitra. And if any one
desires to consume food here through the kindness
(maitra, of others), — as one of whom they say,
‘ Truly, this Brihman is everybody’s friend, he
harms not any one,’ — let him offer (the Agnihotra)
then : and, assuredly, he who, knowing this, offers
then (when the fire gets low), obtains that food.

13. And when the coals are glowing intensely,
then, indeed, that (fire) is the Brahman. And if
anybody wishes to become endowed with holy lustre
(brahmavar-lasin), let him offer then: and, as-
suredly, he who, knowing this, offers then, obtains
that food (object).

14. Let him endeavour to adhere to some one of
these (gods or fires) for a year, whether he (the house-
holder) himself offer (the Agnihotra) or some one
else offer for him. If, on the other hand, he offers
now in this way, now in another, it is just as if, in
digging for water or some other food, one were to
leave off in the midst of it. But if he offers
uniformly, it is just as if, in digging for water or
some other food, one lays it open forthwith.

15. Indeed, these offerings are, as it were, the
spades for (the digging up of) food ; and, assuredly,
whosoever, knowing this, offers the Agnihotra, pro-
cures food.

1 6. Now the first libation (ptlrvihuti) represents the
gods, and the second (uttarAhuti) represents the men,
and what remains in the ladle represents cattle.

17. Only a little he offers for the first libation,
somewhat more for the second, and still more he
leaves in the ladle.

342

SATAPATHA-BRAHMAiVA.

1 8. The reason why he offers only a little for the
first libation, is that the gods are fewer than men ;
and why he offers somewhat more for the second
libation, is that men are more numerous than the
gods ; and why he leaves still more in the ladle, is
that cattle are more numerous than men. And,
verily, whosoever, knowing this, offers the Agnihotra,
his cattle will be more numerous than those (human
beings) that have to be supported by him : for he,
indeed, is in a prosperous condition whose cattle are
more numerous than those (human beings) dependent
on his support.

Third BrAhmawa.

1. Now when Pra_^Apati, in creating living beings,
created Agni, the latter, as soon as born, sought to
burn everything here ; and so everybody tried to
get out of his way^ The creatures then existing
sought to crush him. Being unable to endure
this, he went to man.

2. He said, ‘ I cannot endure this : come, let me
enter into thee! Having reproduced me, maintain
me ; and as thou wilt reproduce and maintain me in
this world, even so will I reproduce and maintain
thee in yonder wprld!’ He (man) replied, ‘So be it.’
And having reproduced him, he maintained him.

3. Now when he establishes the two fires, he
reproduces that (Agni) ; and having reproduced him,
he maintains him ; and as he reproduces and main-
tains him in this world, even so does he (Agni)
reproduce and maintain him in yonder world.

4. One must not, therefore, remove it (the sa-
crificial fire from the hearth) prematurely, for too

’ Ity dbilam Ssa, i.e. ‘ there was a (general rush) to a hole,’ (or
perhaps ‘ to the outlet.’)

II kXjn-da, 3 adhyAya, 3 brAhmajva, 8. 343

soon it languishes for him ; and as it languishes for
him too soon in this world, even so does it languish
for him too soon in yonder world : one must not,
therefore, remove it prematurely.

5. And when he dies, and they place him on the
(funeral) fire, then he is reproduced from out of the
fire; and he (Agni) who heretofore was his sonh
now becomes his father.

6. Hence it has been said by the i?fshis (Rig-
veda I, 89, 9), ‘A hundred autumns (may there be)
before us, O gods, during which ye complete the
life-time of our bodies, during which sons become
fathers! do not cut us off, midway, from reaching
the full term of life ! ’ for he (Agni) who is the son,
now in his turn becomes the father : this, then, is
why one must establish the fires.

7. Now yonder burning (sun) doubtless is no
other than Death; and because he is Death, there-
fore the creatures that are on this side of him die.
But those that are on the other side of him are the
gods, and they are therefore immortal. It is by the
rays (or reins, thongs, ra^mi) of that (sun) that all
these creatures are attached to the vital airs (breaths
or life), and therefore the rays extend down to the
vital airs.

8. And the breath of whomsoever he (the sun)
wishes he takes and rises, and that one dies. And
whosoever goes to yonder world not having escaped
that Death, him he causes to die again and again in
yonder world, even as, in this world, one regards not
him that is fettered, but puts him to death whenever
one wishes.

1 Viz. inasmuch as the householder, by the Adhana, produces,
generates Agni.

344

i-ATAPATHA-BRAHMAi^A.

9. Now when, in the evening after sunset, he
offers two libations, then he firmly plants himself on
that Death with those fore-feet of his ; and when,
in the morning before sunrise,, he offers two libations,
then he plants himself on that Death with those
hind-feet of his. And when he (the sun) rises,
then, in rising, he takes him up and thus he (the
sacrificer) escapes that Death. This, then, is the
release from death in the Agnihotra : and, verily,
he who knows that release from death in the Agni-
hotra, is freed from death again and again.

10. What the arrow-head is to the arrow, that
the Agnihotra is to sacrifices. For whither the
head of the arrow flies, thither the whole arrow
flies ; and so are all his works of sacrifice freed by
this (Agnihotra) frotn that Death.

11. Now day and night, revolving, destroy (the
fruit of) man’s righteousness in yonder world. But
day and night are on this side (of the sun) from him
(after he has gone up to heaven) ; and so day and
night do not destroy (the fruit of) his righteousness.

12. And as, while standing inside a chariot, one
would look down from above on the revolving
chariot-wheels, even so does he look down from on
high upon day and night : and, verily, day and night
destroy not the reward of him who thus knows
that release from day and night.

13. [The sacrificer] having gone round the Aha-
vaniya, (after entering) from the east \ passes

^ According to KS.ty. IV, 13, 12 [and SchoL], the householder
[after taking out the fires and performing his regular twilight
adoration (sandhy^), that i^ muttering the Sfivitrt, Rig-veda
III, 62, 10 (see ^kt. Br. II, 3, 4, 39), when the sun has half disap-
peared or until it becomes visible ; cf. Arval. Grfhyas. XX, 3, 7]
passes between the Gdrhapatya and Dakshi»a fires, or south of them,

II kAnda, 3 adhyAya, 3 brAhmaiva, i6. 345

between (it and) the GArhapatya (to his seat). For
the gods do not know (this) man but when he now
passes by them between (the fires), they know him,
and think, ‘ This is he that now offers to us.’
Moreover, Agni (the fire) is the repeller of evil ;
and these two, the Ahavantya and GArhapatya, repel
the evil from him who passes between them ; and
the evil being repelled from him, he becomes a very
light in splendour and glory.

14. On the north side is the door of the Agni-
hotra ^ : thus (he approaches it) as he would enter
(a house) by a door. If, on the other hand, he were
to sit down after approaching from the south, it would
be as if he walked outside.

1 5. The Agnihotra, truly, is the ship (that sails)
heavenwards. The Ahavaniya and GArhapatya are
the two sides ® of that same heavenward-bound
ship; and that milk-offerer is its steersman.

16. Now when he walks up towards the east,
then he steers that (ship) eastwards towards the

[enters the Ahavantya house by the east door], circumambulates
the fire from right to left (apadakshmam), and sits down in his
place (south of the Ahavaniya fire and altar). The same circum-
ambulation is performed by the wife, who thereupon sits down
in her place, south-west of the Girhapatya.

^ Or, ‘ the gods are not aware of (this) man ^ (na vai deva manu-
shya;!^ vidui). The gods are supposed to be assembled around
the altar ; see I, 3, 3, 8.

® I do not understand this, there being no door on the north
side of the Ahavaniya fire-house. According to the commentator
this passage is directed against those who make the sacrificer betake
himself to the Ahavaniya from (or along) the south; and he
quotes the words ^dakshiwena v^’ from Kdtyfiyana, apparently IV,
13, 12, where it is said that the sacrificer, in going to the Ahavaniya,
has to pass between the two western fires, - or south of them/

® « Nauma>!?<i'e V ? according to the commentator=bhittf (the
two walls or sides). The Petersb. Diet, proposes ‘the two rudders
(or oars)/

346

^ATAPATHA-BRAHMAjyrA.

heavenly world, and he gains the heavenly world by
it. When ascended from the north it makes him
reach the heavenly world ; but if one were to sit
down in it after entering from the south, it would
be as if he tried to enter it after it has put off and
he were left behind and remained outside.

17. And again, the stick which he puts on the
fire (corresponds to) a brick, and the formula where-
with he offers is the Yaj^us-text wherewith he puts
on that bricky ; and when the brick is put on, then
a libation is made; hence those same libations of
the Agnihotra are offered on his pile of bricks ^

18. The fire, assuredly, is Pra^Apati,'and Pra^d-
pati is the year. Year after year, therefore, is his
Agnihotra consummated with the pijed-up fire-altar ;
and year after , year does he obtain the piled-up fire-
altar, whosoever, knowing thiis, offers the Agnihotra.

19. Seven hundred and twenty eighties of Y?fk-
yerses (he should recite at the Agnihotra in the
course of a year). When he offers the Agnihotra
in the morning and evening, then there are two
libations : hence those libations of his, in the course
of a year, amount to —

20. Seven hundred and twenty. Thus, indeed,
his Agnihotra is accomplished, year after year, with
the great chant®; and year after year does he obtain

^ Viz. at the Agni.^ayana, or piling up, of the brickraltars at
the Soma-sacrifice. As to the putting on of the stick, see II, 3, i,
17. The Kfi«va text of the VSg'. S. (but not that of the Brfihm.)
gives the formula ‘ Agnigyotishaw (S&rya^otishatB, in the morn-
ing) tvS. vayumatim,’&c. See KSty. IV, 14, 13; 15,9.

® After the completion of the fifth, and last, layer of the brick-
altar, oblations of various materials are made thereon ; especially
the S'atarudriyahoma, consisting of 425 single oblations; «Sat.
Br. IX, I, I, I seq., 2, r, i seq.

® The mahad (or, bnhad) uktha or great chant, which marks

II kAnDA, 3 ADHYAYA, 4 BrIhMAIYA, 4. 347

the great chant, who, soever, knowing this, offers the
Agnihotra.

Fourth BrAhmawa.

1. Once on a time the gods deposited with Agni
all their beasts, both domestic and wild ; either be-
cause they were about to engage in battle or from a
desire of free scope, or because they thought that he
(Agni) would protect them as the best protector.

2. Now Agni coveted them, and seizing them he
entered the night with them. ‘Let us go back
thither,’ said the gods, and betook themselves to
where Agni was concealed. Now they knew that he
had entered there, that he had entered the night;
and when the night returned in the evening, they .
approached him and said, ‘ Give us our beasts ! give
us back our beasts!’ Agni then gave them back
their beasts.

3. For this then let him respectfully approach
the two fires : the fires are givers, and thereby he
supplicates them. Let him approach them in the
evening, for in the evening the gods- approached
(Agni). And whosoever, knowing this, approaches
(the two fires), to him, indeed, they grant cattle.

4. Then as to why he should not approach them.
Now in the beginning both the gods and men were
together here. And whatever did not belong to the
men, for that they importuned the gods, saying,

‘ This is not ours : let it be ours ! ’ Being indignant

the conclusion of the Agni^ayana, consists of 3 x 80 trfias
(strophes of three verses each), or together 720 verses. On the
frequent use of number 80 in the fire-ritual, see Weber, Ind. Stud.

xin,p. 167.

348

^’ATAPATHA-BRlHMAiVA.

at this importunity, the gods then disappeared.
Hence (it may be argued) one should not approach
(the fires), fearing lest he should offend them, lest
he should become hateful to them.

5. Then as to why he should nevertheless ap-
proach (the fires). The sacrifice, assuredly, belongs
to the gods, and the prayer for blessing to the
sacrifices Now the (Agnihotra) libation, doubtless,
is the same as the sacrifice ; and what he does ^
in now approaching (the fires), that indeed is the
sacrificer’s prayer for blessing.

6. And again, why he should not approach (the
fires). Whosoever follows either a Brihman or
Kshatriya, praising him, thinking, ‘He will give
me gifts, he will build me a house,’ to him, if he
strives to please him both in speech and deed, that
(master of his) will think himself bound to give
gifts. Whosoever, on the other hand, says, ‘What
art thou to' me, that givest me nothing?’ him that
(master) is likely to hate, to become disgusted with.
H ence one should not approach (the fire) ; for by
kindling and offering in it, he already supplicates it,
and he should not therefore approach (and' importune
it again).

7. And again, why he should nevertheless ap-
proach. (the fires). He alone that asks finds a giver;
and the master, moreover, knows nothing of his
dependent. But when the latter says, ‘ I am thy
dependent ; support me ! ’ then he does know him,
and feels himself bound to support him. Let him
therefore approach (the fires). This then is the

^ The Ki»va text has: ‘And when he approaches (the fires),
that (represents) the sacrificer’s wish for blessing : what there is here
for him, that indeed he thereby makes his own (fitmani kurute).’

II kAjvda, 3 adhyAya, 4 brAhmawa, ii. 349

whole (argument) as to why one should approach
(the fires).

8. Now that (fire) being Pra^Apati, — when the
Agnihotra is offered, he casts the seed of all that
he rules over, of all that is after his manner : and
by approaching (the fire) one imitates (him in) all
this, one reproduces all this \

9. He begins to pray^ with the verse (VS^. S.
Ill, ii) containing the word ‘upon (upa).’ Now
the word ‘ upon ’ means this (earth), and that in
a twofold way : for whatever is produced here,
that is produced upon (upa-^an) this (earth) ; and
whatever decays, that is buried (upa-vap®) in this
(earth) : hence there is here imperishable, ever-
increasing abundance, and with that imperishable
abundance he begins.

10. He prays, ‘Entering upon the worship — ,’
worship (adhvara) doubtless means sacrifice : ‘ en-
tering upon the sacrifice’ is what he means to say.

‘ — Let us offer prayer to Agni — for he is indeed
about to offer prayer to him; ‘ — to him who hears
us even from afar!’ thereby he means to say, ‘Al-
though thou art afar from us, yet do thou hear this
our (prayer), do thou so far think well of it !’

11. [He continues, Vi^.S. Ill, 12], ‘Agni, the head,

^ Or, ‘this Air (id a « sarvam). The KS«va text has bhh-
m Snail), ‘abundance,’ instead.

“ The mode of approaching and worshipping the fires (agny-
upasthSna) detailed in pars. 9-41 is ascribed to Vatsapri (author
of Rig-veda IX, 68; X, 45 and 46), and therefore termed vitsapra-
upasthana. It is, however, also called mahopasthSna (or dir-
ghopasthina), or griat (long) worship, as distinguished from the
so-called kshullakopasthSna (or laghiipasthSna), or little
(short) worship, described in II, 4, i, and ascribed to Asuri.

’ Or ‘ upa-kiryate,’ according to the Ka»va text.

350

SATAPATHA-BRlHMAiVA.

the summit of the sky; he, the lord of the earth,
animates the seeds of the waters.’ He thereby fol-
lows (and praises) him : — even as a supplicant would
speak politely, ‘ Surely thou art the descendant of
so and so ! surely thou art able to do this !’' so (he
does) by this (verse).

12. Thereupon the verse to Indra and Agni (Vi^.
S. Ill, 13), ‘You two, O Indra and Agni, I will
invoke ; you two I will delight together with kindly
office ; you two, the givers of strength and wealth,
— you two I invoke for the obtainment of strength !’
Indra, doubtless, is the same as that burning (sun) ;
when he sets, then he enters the Ahavaniya ; — hence
he now approaches these two that are thus united,
thinking, ‘May the two, united, grant me favours:’
this is why the Indra-Agiii (verse is muttered).

13. [He continues, ib. 14 seq.], ‘ This is thy natural
womb, whence born thou shonest forth : knowing
this, arise, O Agni, and increase our substance!’ —
substance, doubtless, means affluence : ‘ grant to us
ever-increasing affluence I ’ is what he thereby says.

14. ‘First was he founded by the founders here,
the best offering priest, worthy of praise at' the
sacrifices; he whom Apnavina and the Bhr2'^s
kindled*, shining brightly in the wood, and spreading
from house to house :’ — even as a supplicant would
speak politely, ‘ Surely thou art the descendant of so
and sol surely thou art able to do this!’ so in this
(verse). And what he (Agni) really is, as such he
speaks of him when he says ‘ spreading from house
to house,’ for he does indeed spread from house to
house.

* Or, as Grassmann, in his translation of the T^/lsaOThM, takes it,

‘ he whom the active Bhrfgus kindled.’

II KANDA, 3 ADHYAYA, 4 BrAhMAJVA, 20. 35 1

15. ‘In accordance with his old (pratna) splen-
dour, the dauntless have milked the shining juice
from the wise one that giveth a hundredfold.’ The
richest of gifts, indeed, is the hundredfold gift; and
in order to obtain that (giver) he says, ‘the wise
one that giveth a hundredfold.’

16. This is a hymn of six verses collected (from
the ; the first of them containing (the word)

‘ upon,’ and the last containing (the word) ‘ old ’
(pratna). And this we recited, because she (the
earth) is the one that contains the (word) ‘upon;’
and that which is ‘ old ’ doubtless is yonder (sky), for
as many gods as there were ‘ of old,’ in the beginning,
so many gods there are now, and hence the ‘old’
means yonder (sky). Now within these two (worlds)
all desires are contained ; and these two are in accord
with each other for his (the sacrificer’s) benefit, and
concede all his wishes.

17. Thrice he mutters the first (verse) and thrice
the last.; for of threefold beginning are sacrifices,
and of threefold termination : therefore he mutters
thrice the first and the last (verses).

18. Now, in offering the Agnihotra, whatever, mis-
take one commits, either in word or deed, thereby
he injures either his own body, or his life, or his
vigour, or his offspring.

19. Accordingly ((he mutters the texts, V^., S.
Ill, 17), ‘Thou, O Agni, art the protector of bodies :
protect my body ! Thou, O Agni, art the giver of
life : give me life ! Thou, O Agni, art the giver of
vigour: give me vigour! O Agni, what defect
there is in my body, supply that for me !’

20. And whatever mistake he commits, in offering
the Agnihotra, either in word or deed, thereby he-

352

jatapatha-brAhmajva.

injures either his own body, or his life, or his vigour,
or his offspring : ‘ make that up for me!’ he thereby
says ; and accordingly that (defect) is again made
up for him.

21. [He continues, S. Ill, i8], ‘ Kindled, we
enkindle thee, the brilliant one, a hundred winters —
he thereby says, ‘may we live a hundred years;’
and ‘so long we enkindle thee, the great one,’ he
■says, when he says ‘we enkindle thee, the brilliant
one.’ ‘- — We, the vigorous — thee, the invigorating;
we, the strong — thee, the giver of strength — ;’
whereby he says, ‘ may we be vigorous, mayest thou
be invigorating ! may we be strong, mayest thou be
a giver of strength!’ ‘—We, the uninjured — thee,
the uninjurable injurer of enemies !’ whereby he says,
‘by thine aid may we render our enemies utterly
miserable!’

22. ‘O thou, rich in lights, may I safely reach
thine end!’ this he mutters thrice. She that is
rich in lights (iitrivasu) doubtless is the night,
since the latter, as it were, rests (vas) after gathering
together the lights (-^itrd): hence (at night) one
does not see clearly (ii tram) from afar.

23. Now it was by means of this same (text) that
the W/shis reached safely the end of the night ; and
because of it the evil spirits, the Rakshas, did not
find them : by it, therefore, he also now reaches
safely the end of the night; and because of it the
evil spirits, the Rakshas, find hiin not— This much
he mutters while standing.

24. Thereupon, while seated, (he mutters, ¥%•.
S. Ill, 19 seq.), ‘Thou, O Agni, hast attained to
Surya’s lustre— ;’ this^ he says, because, in setting,
the sun enters the Ahavanlya; ‘—to the praise

II KANDA, 3 ADHYIyA, 4 BRAHMAi^A, 27. 353

of the i?fshis — ; ’ this he says, because he him-
self now approaches (and worships, praises, the
fire) : ‘ — to the favourite abode (or dainty) ; ’ his
(Agni’s) favourite abode doubtless are the offerings :
‘to offerings’ he thereby says. ‘ — May I attain to
long life, to lustre, to offspring, to increase of wealth! ’
whereby he says, ‘Even as thou didst attain to
those (qualities), so may I attain to long life,
lustre, offspring, affluence, — that is to say, to
prosperity.’

25. He then approaches the cow^, with the text
(Vd^. S. Ill, 20), ‘Food ye are; may I enjoy your
food! wealth ye are: may I enjoy your wealth!’ —
whereby he means to say, ‘whatever energies are
yours, whatever riches are yours, may I enjoy them.’
— ‘Strength ye are: may I enjoy your strength!’
whereby he says, ‘sap ye are: may I enjoy your
sap!’— ‘Affluence ye are: may I enjoy your
affluence!’ whereby he says, ‘abundance ye are: may
I enjoy your abundance ! ’

26. ‘Ye prosperous ones, disport yourselves —
cattle are prosperous ; therefore he says, ‘ ye pros-
perous ones, disport yourselves — ‘ — in this seat,
in this fold, in this place, in this homestead : remain
here, go not from hence!’ this he says with reference
to himself, — ‘ go not away from me ! ’

27. He then touches the cow, with the text (Vd^.
S. Ill, 22 a), ‘Motley thou art, of all shapes;’ —
for cattle are indeed of all shapes: therefore he calls
her all-shaped; ‘ — come to me with sap and pos-
session of cattle !’ when he says ‘with sap,’ he means

^ Viz. the Agnihotra cow, which has supplied the milk for the
morning and evening libation ; or any cow, if other material than
milk be used.

A a

354

SATAPATHA-BRAHMAiVA.

to say ‘with juice;' and when he says ‘with posses-
sion of cattle,’ he means to say ‘ with abundance.’

28. He then steps up to the Girhapatya, and
renders homage to it, with the text (ib. 22 b),
‘ Thee, O Agni, illuminer of the night we ap-
proach day by day with prayer, paying homage
unto thee.’ He thus renders homage to it in order
that it may not injure him.

29. [He continues, ib. 23 seq.], ‘Thee that rulest
over the sacrifices, the brilliant guardian of the
sacred rite, thriving in thine own house ;’ — whereby
he means to say, ‘ thine own house is this (house) of
mine : make it ever more flourishing for us ! ’

30. ‘ O Agni, be thou accessible unto us, even as
a father is to his son ! lead us unto well-being !’ —
whereby he says, ‘As a father is easy of access to
his son, and the latter in no wise injures him, so
be thou easy of access to us, and may we in no
wise injure thee ! ’

31. Then the dvipadd verses (Vd^. S. Ill, 25, 26)^

‘ O Agni, be ever nigh unto us, a kindly guardian
and protector! as wealthy Agni, famed for wealth,
come hither and bestow on us glorious riches I Thee,
the most bright and resplendent, we now approach
for happiness to our friends ; be with us, hear our
call, and keep us safe from every evil-doer I ’

32. Now when he approaches the Ahavanlya, he
prays for cattle: he therefore approaches it with
metres great and small, since cattle are of great and
small size. And when he approaches the Girha-

‘ Doshivastar, ‘the illuminer of the dusk;’ or perhaps, as
Professor Ludwig proposes, ‘We approach thee, day by day, at
dusk and dawn (in the evening and morning), with prayer.’

II JCANDA, 3 ADHYAYA, 4 BRAHMAiVA, 37. 355

patya, he pra3'^s for men : hence the first tristich is in
the gayatri metre, since the giyatri is Agni’s metre,
and he thus approaches him with his own metre.

33. Thereupon (he mutters) the dvipadd (two-
footed) verses. The dvipadd, doubtless, is man’s
metre, since man is two-footed, and men are there-
with prayed for: and as he now prays for men,
therefore (he uses) dvipadd verses. And whoso-
ever, knowing this, approaches (the two fires), be-
comes possessed both^of cattle and men.

34. He then goes (again) to the coiv, with the
text (Vi^. S. Ill, 27), ‘ O IdSi, come hither ! O Aditi,
come hither !’ for both and Aditi are cows. He
touches her with, ‘ Come hither, ye much-desired i ’
— for men’s wishes are fixed on them, and hence he
says, ‘come hither, ye much-desired;’ — ‘Let there be
for me the fulfilment of wishes from you ! ’ whereby
he says, ‘ may I be dear to you I ’

35. Thereupon, while standing between the Aha-
vaniya and Gdrhapatya and looking eastward at the
(former) fire, he mutters (V^. S. Ill, 28-30), ‘O
Lord of prayer, make him sweet-voiced, the offerer
of Soma, Kakshivat, Ui'i^’s son! — Be he with us,
he the opulent, the killer of woe, the bestower of
wealth, the increager of prosperity, he the nimble !^ — ■
Let not the curse of the evil-doer reach us, nor the
guile of the mortal: preserve us, O Lord of prayer!’

36. Now when he approaches the Ahavaniya, he
approaches the sky ; and when (he approaches) the
Girhapatya, (he approaches) the earth. Hereby
now (he approaches) the ether, that being Brj'has-
pati’s region ; and that region he thereby approaches :
this is why he mutters the prayer to B^haspati.

37. [He continues, S. Ill, 31-33], ‘May the

356

SATAPATHA-BRAHMAiVA.

mighty, the heavenly, the unassailable favour of the
three, Mitra, Aryaman, and Varu?/a, be (with us)!
For the wicked enemy lords it not over thern (th^t
are protected by these gods), neither at home 'nor on
dangerous paths : for those sons of Aditi bestow
undying light on the mortal that he may live 1 ’ — In
this (prayer) he says, ‘nor on dangerous paths;’ for
dangerous indeed are the paths that lie between
heaven and earth: those he now walks, and therefore
he says, ‘ nor on dangerous paths.’

38. Then follows a verse to Indra (ytg. S. Ill,

34) ; for Indra is the deity of the sacrifice, and with
Indra therefore he now connects the fire-worship :

‘ At no time,. O Indra, art thou barren ; and never
dost thou fail the worshipper — the worshipper,
doubtless, is the sacrificer: ‘never dost thou harm
the sacrificer,’ this is what he thereby says: ‘ — but
more and evermore is thy gift increased, O mighty
godl’ thereby he says, ‘do thou make us ever more
prosperous here I’

39. Then follows a verse to Savitrz^ (Vd^. S. Ill,

35) , — -for Savitrz is the impeller (prasavitrz) of the
gods; and thus all his (the sacrificer’s) wishes are
fulfilled, impelled as they are by Savitrz. — (He mut-
ters), ‘ May we obtain the glorious light of the divine
Savit?-?, who, we trust, may inspire our prayers!’

40. Thereupon a verse to Agni (Vi^. S. Ill, 36), —
whereby he finally makes himself over to Agni
for protection : ‘ May thine unapproachable chariot,
wherewith thou protectest the worshippers, encircle
us on every side !’ The worshippers, doubtless, are

' Or, the Sdvitrt, that is, the sacred prayer to Savitnl the sun,
also called G^yatri, Rig-veda III, 62, lo. Cf. p. 344, note i.

II kAivda, 4 adhyaya, i brAhmaiva, 3. 357

the sacrificers; and what unassailable chariot he
(Agni) possesses, therewith he protects the sacri-
ficers. Hence he thereby njeans to say, ‘what
unassailable chariot thou possessest, wherewith thou
protectest the sacrificers, therewith do thou guard
us on every side.' This (verse) he mutters thrice.

41. He then pronounces his son’s name^: ‘May
this son (N. N.) carry on this manly deed of mine!’
Should he have no son, let him insert his own name.

Fourth AdhyAya. First BRAi-iMAiVA.

1. Now after the performance of the Agnihotra
he (optionally®) -approaches the fires with (Vi^. S.
Ill, 37), ‘Earth! ether! sky!’ In saying ‘Earth!
ether! sky!’ he renders his speech auspicious by
means of the truth, and with that (speech) thus
rendered propitious he invokes a blessing: — ‘May
I be well supplied with offspring!’ whereby he prays
for offspring; ‘ — well supplied with men!’ whereby
he prays for men (heroes); ‘ — well supplied with
viands !’ whereby he prays for prosperity.

2. That long (form of) fire-worship is a prayer
for blessing, and so is this (short) one a prayer for
blessing : hence even with this much he obtains all,
and he may therefore worship the fires with it.

‘ Therewith, indeed, we perform,’ so spake Asuri.

3. Now, when he is about to set out on a
journey®, he approaches first the Garhapatya, and
thereupon the Ahavaniya.

' See I, 9, 3, 21.

“ For this shorter form of worshipping the fires, see p. 349, note 2.
’ That is, a journey which will compel him to pa'ss the night
beyond the village boundary.

358

SATAPATHA-BRAHMAiVA.

4. The GArhapatya he approaches with the text
(V^. S. Ill, 37 b seq.), ‘ Thou, that art friendly to
man, protect my offspring!’ He (Agni Girhapatya),
truly, is the guardian of offspring ; and therefore he
now makes over to him his offspring for protection.

5. He then approaches the Ahavaniya, with ‘Thou,
that art worthy of praise, protect my cattle!’ He
(Agni), truly, is the guardian of cattle, and therefore he
now makes over to him his cattle for' protection k

6. Thereupon he walks or drives off; and having
got as far as what he considers to be the boundary^,
he breaks silence. And when he retunis from his
journey he maintains silence from the moment he
sees what he considers to be the boundary. And
even though there be a king inside (one’s house),
one must not go to him (or any other person before
one has rendered homage to the fires).

7. He first approaches the Ahavaniya fire, and
thereupon the Girhapatya. The Garhapatya doubt-
less is a house {grUAIi), and a house is a safe resting-
place; so that he thereby (finally®) establishes himself
in a house, that is, in a safe resting-place.

8. He approaches the Ahavaniya fire, with the
text (VA^. S. 111,38 seq.), ‘We have approached
(thee), the all-knowing, the most liberal dispenser of

^ The Va^. S. gives also the formulas with which the Dakshi-
«agni should be approached, after the other two fires, by the house-
holder, both in starting on, and returning from, his journey. See
KSty. IV, 12, 13; 18. The Kinva. text does not allude to the
Dakshiwa fire any more than ours.

“ According to the Paddhati on Kfity. IV, 12, he has to maintain
silence as long as he can see the roof of one of his fire-houses ; but
according to the AankhS,yana jakha he has to do so only as long
as he can see one of the fires.

® The KdOTa text reads ‘ antata^.’

II kXnda, 4 adhY:^ya, I brIhmaa^a, ii. 359

goods ; O Agni, sovereign lord, bestow on us lustre
and strength!’ Having then sat down he sweeps
the blades of grass ^ (into the fire).

9. Thereupon he approaches the Girhapatya,
with the text, ‘ He, Agni Girhapatya, is the lord of
the house, the most liberal dispenser of goods to
our offspring : O Agni, lord of the house, bestow on
us lustre and strength ! ’ Having then sat down, he
sweeps off the blades of grass. In this way (house-
holders) mostly approach the fires with muttered
prayer.

10. However, one may also approach the fires
silently, — and that for this reason ; — If in the place
(where one lives), a Brahman or noble — in short,
a better man-r- resides, one dares not say to him,

‘ I am going on a journey, take care of this (pro-
perty) of mine^I’ Now in this (sacrificial ground)
one’s betters indeed reside, viz. the divine Agnis :
who, then, would dare to say to them, ‘ I am going
on a journey, take ye care of this (property) of
mine I ’

11. The gods assuredly see through the mind of
man : that (Agni) Girhapatya therefore knows that
he (the householder) now approaches in order to give

* According to Katy. IV, 12 , 18-19 he [after performing ablu-
tions, and lustrating the Ahavantya and Dakshiraa fire-places, and
taking out these fires from the Girhapatya] approaches the Ahava-
ntya, while holding pieces of fire-wood in his hand, and mutters
the formula given above. He then sits down, and silently puts on the
fire a piece of wood and the grass that has fallen around the fire.
According to the Ki«va text he mutters the second half of the
formula (‘ O Agni,’ &c.) while sweeping the grass (into the fire).

^ In Taitt. Br. I, i, 10, 6, a householder who is about to start on
a journey is apparently recommended to entrust his house to a
Brihman, who may be staying in it.

36 o

5ATAPATHA-BRAHMAiVA.

himself up to him. Silently he approaches the Aha-
vaniya fire : that (Agni) Ahavaniya knows that he
now approaches in order to give himself up to him.

1 2. Thereupon he walks or drives off ; and having
got as far as what he considers the boundary line,
he releases his speech. And when he returns from
the journey, he maintains silence front the moment
he sees what he considers to be the boundary. And
even though there be a king inside (one’s house), one
must not go to him.

13. He first approaches the Ahavaniya, and there-
upon the Girhapatya. Silently he approaches the
Ahavaniya ; and silently he sits down and sweeps
away the grass-blades. Silently he approaches the
Girhapatya; and silently he sits down and sweeps
away the grass-blades.

14. Then as to the observances in regard to
(the entering of) his house. Now when a house-
holder comes home from a journey, his house
trembles greatly for fear of him, thinking, ‘What
will he say here ? what will he do here ?’ It is there-
fore for fear of him that speaks or does anything
on this occasion that the house trembles and is
liable to crush his family ; but him who neither
speaks nor does anything, his house receives with
confidence, thinking, ‘He has not spoken here, he
has not done anything here ! ’ And should he be
ever so angry at anything on this occasion, let him
rather do on the next day whatever he might wish
to say or do. This then is the observance in regard
to the house

‘ The KSwva text here adds the formulas Vag. S. Ill, 41-43,
lines I and 2, wherewith he approaches (upatish/iate) the house.
See Kity. IV, 12, 22. According to Kdty. ib. 23, he then enters

n KkNDA, 4 ADHyAyA, 2 BRAHMAiVA, 4. 36 1

Second Brahmana.

III. THE PIiVZ>APITi?/YA(?i 9 A or OBLATION OF OBSE-
QUIAL CAKES TO THE FATHERS.

1. Now the living beings once approached Praj^d-
pati— beings doubtless mean creatures — and said,
‘ Ordain unto us in what manner we are to live ! ’
Thereupon the gods, being properly invested with
the sacrificial cord ^ and bending the right knee,
approached him. To them he said, ‘The sacrifice
(shall be) your food ; immortality your sap ; and the
sun your light !'

2. Then the fathers approached, wearing the
cord on the right shoulder, and bending the left
knee. To them he said, ‘Your eating (shall be)
monthly; your cordial (svadhi) your swiftness of
thought ; and the moon your light!’

3. Then the men approached him, clothed and
bending their bodies. T o them he said, ‘ Y our eating
(shall be) in the evening and in the morning ; your
offspring your death ; and the fire ( Agni) your light ! ’

4. Then the beasts approached him. To them he
granted their own choice, saying, ‘Whensoever ye
shall find anything, whether in season or out of season,

the house with the formula 'V&g. S. Ill, 43, line 3, ‘For safety, for
peace I resort to thee : be there kindliness, happiness, all-hail, and
blessing ! ’ Thereupon, according to the Schol., he is to proceed
in accordance with the rules laid down in the Grfhya-siitras ; cf.
PIrask. G. I, 18 ; Aj-v. G. I, 15, 9.

' Ya^raopavitin, ‘ sacrificially invested,’ i.e. wearing the sacrificial
cord in the ordinary way, on the left shoulder and under the right
arm. In any performance connected with the deceased ancestors,
the cord has to be shifted from the left to the right shoulder and
under the left arm (prS^inopavtiin, lit. ‘eastward invested').

362

5ATAPATHA -BRAHMAiVA.

ye shall eat it!’ Hence whenever they find anything,
whether in season or out of season, they eat it.

5. Thereupon — so they say — the Asuras also
straightway^ approached him. To them he gave
darkness (tamas) and illusion (miyi) : for there is
indeed what is called the illusion of the Asuras.
Those creatures, it is true, have perished ; but crea-
tures still subsist here in the very manner which
Pra^ipati ordained unto them.

6. Neither the gods, nor the fathers, nor beasts
transgress (this ordinance) ; some of the men alone
transgress it. Hence whatever man grows fat, he
growls fat in unrighteousness, since he totters and
is unable to walk because of his having grown fat
by doing wrong. One should therefore eat only in
the evening and morning ; and whosoever, knowing
this, eats only in the evening and morning, reaches
the full measure of life; and whatever he speaks,
that is (true); because he observes that divine truth.
For, verily, that is Brihmanic lustre (te^as), when
one knows to keep His (Pra_^apati’s) law.

7. Now that (lustre) indeed belongs to him who
presents (food) to the fathers once a month. When
that (moon) is not seen either in the east or in the
west, then he presents (food) to them; for that moon
doubtless is king Soma, the food of the gods. Now
during that night (of new moon) it fails them, and
when it fails, he presents (food to them), and thereby
establishes concord (between the gods and fathers).
But were he to present (fobd) to them when it
is not failing, he would indeed cause a quarrel
between the gods and fathers : hence he presents

‘ *Sktvat=‘ repeatedly,’ Gomm.; rajvad api, ‘endlich auch (at
last also),’ St. Petersb. Diet ^ ^

II KAiVDA, 4 ADHYAYA, 2 BRAHMAiVA, II. 363

(food) to them when that (moon) is not seen either
in the east or in the west.

8. He presents it in the afternoon. The fore-
noon, doubtless, belongs to the gods ; the mid-day
to men ; and the afternoon to the fathers : therefore
he presents (food to the fathers) in the afternoon.

9. While seated behind the Garhapatya, with his
face turned toward the south h and the sacrificial
cord on his right shoulder, he takes that (material
for the offering from the cart) Thereupon he
rises from thence and threshes (the rice) while
standing north of the Dakshi^^a fire and facing the
south. Only once he cleans (the rice)“; for it is
once for all that the fathers have passed away, and
therefore he cleans it only once.

10. He then boils it. While it stands on the
(Dakshi«a) fire, he pours some clarified butter on it ;
— for the gods they pour the offering into the fire ;
for men they take (the food) off the fire ; and for
the fathers they do in this very manner : hence, they
pour the ghee on it while it stands on the fire.

11. After removing it (from the fire) he offers to
the gods two libations in the fire. For, in esta-
blishing his sacrificial fires, and in performing the
new and full-moon sacrifice, that (householder) resorts
to the gods. Here, however, he is engaged in a

' Dakshiwisina/i ; the Commentator interprets it by ‘ sitting south
of the cart/

* The Kama, text has, — eta;;^ ^arum gnhmti , ' he takes that pot,
or potful, (of rice)/ Doubtless, he is to take from the cart the quan-
tity of rice sufficient for the offerings and put it in the pot (X’aru).
According to Katy. IV, i, 5-7 he is to take the but-partly-filled
pot, or a spoonful (or, according to the SchoL, rather less than a
spoonful).

^ Compare the detailed account in I, i, 4» i seq.

3^4

-SrATAPATHA -BRAHMAiVA.

sacrifice to the fathers : hence he thereby propitiates
the gods, and being permitted by the gods, he pre-
sents that (food) to the fathers. This is why, on
removing (the rice), he offers to the gods two liba-
tions in the fire.

12. He offers both to Agni and Somah To Agni
he offers, because Agni is allowed a share in every
(offering) ; and to Soma he offers, because Soma is
sacred to the fathers. This is why he offers both
to Agni and Soma.

13. He offers 2 with the formulas (Vi^. S. II, 29

a, b), ‘To Agni, the bearer of what is meet for
the wise, svaha!’ ‘To Soma, accompanied by the
fathers, He then puts the pot-ladle on

the fire, — that being in lieu of the Svish/aknt
Thereupon he draws (with the wooden sword) one
line (furrow) south of the Dakshi^^a fire^, — that

^ According to Taitt. Br. I, 3, 10, 3, some make a third oblation,
viz. as Sky^Lnsi states, to Yam a (the chief of the fathers), with the
formula, ^To Yama, accompanied by the Ahgiras and fathers,
svadha ! nama>^ ! ^ see note 3.

^ The commentary on Katy. IV, i, ^ supplies the following par-
ticulars: — Having removed the pot off the Dakshi;?a fire on the
south side, the Adhvaryu takes it, along the east, to the north side
of the fire. He then shifts the sacrificial cord to his left shoulder (as
he is about to offer to gods), puts three sticks on the fire, and
sitting down with his face towards the east offers some boiled rice
with the pot-ladle (meksha^a).

^ The Taittiriyas use svadha! namaAl instead of svdhal
They also offer first to Soma, with ‘To Soma, drank by the
fathers' (but cf. Taitt. Br. I, 6, 9, 5), and then to (Yama, and
finally to) Agni. Taitt. Br. I, 3, 10, 2-3.

Seel, 7, 3, 1 seq.

® Or west (^aghanena) of the fire [from north to south], according
to the Kt«va text; optionally, according to Kity. IV, i, 8. KSty.
also gives the text ‘Expelled are the Asuras, the Rakshas, seated
on the altar ’ (V^. S, II, 39 c) to be muttered during the act.

II KANDA, 4 ADHYIya, 2 BRAhmAATA, 1 6. 365

being in lieu of the altar : only one line he draws,
because the fathers have passed away once for all.

14. He then lays down a firebrand at the farther
(south) end (of the line). For were he to present
that (food) to the fathers, without having laid down
a firebrand, the Asuras and Rakshas would certainly
tamper with it. And thus the Asuras and Rakshas
do not tamper with that (food) of the fathers : this
is why he lays down the firebrand at the farther end
(of the line).

15. He lays it down, with the text (Vd^. S. II,
30), ‘ Whatsoever Asuras roam about at will k as-
suming various shapes — be they large-bodied or
small-bodied®, — may Agni . expel them from this
world ! ’ Agni is the repeller of the Rakshas, and
therefore he lays (the firebrand) down in this way.

16. He then takes the water-pitcher and makes
(the fathers) wash (their hands ) \ merely ® saying,
‘ N. N., wash thyself!’ (naming) the sacrificer’s fa-
ther; ‘ N. N., wash thyself!’ (naming) his grand-
father; ‘ N. N., wash thyself!’ (naming) his great-
grandfather. As one would pour out water (for a
guest) when he is about to take food, so in this case.

‘ Or, as the Commentator takes svadhayS, ‘ (attracted) by the
svadhd (offering to the fathers).’

“ That is, according to the SchoL, assuming the shapes of deceased
ancestors.

’ This explanation of the words parS-pura.^ and nipura. 5 , pro-
posed by the Scholiast, is doubtful.

* The Adhvaryu (having again shifted the sacrificial cord to his
right shoulder) pours water through the “fathers’ space’’ (pitrf-
tirtha, i.e. the space between the thumb and fore-finger), from
right to left, into the line, at its beginning, centre, and end. Katy.
IV, I, 10, and Sehol,

® See paragraph 19.

366

^ATAPATHA-BRAHMAiVA.

17. Now those (stalks of sacrificial grass) are
severed with one stroke, and cut oflf near the root ;
— the top belongs to the gods, the middle part to
men, and the root-part to the fathers: therefore
they are cut off near the root And with one stroke
they are severed, because the fathers have passed
away once for all.

18. He spreads them (along the line) with their
tops towards the south. Thereon he presents [to
the fathers the three (round) cakes of ricejh He
presents them thus^; — for to the gods they offer
thus; for men they ladle out (the food in any way
they please)^; and in the case of the fathers they
do in this very way : therefore he presents (the
cakes to them) thus.

19. With, ‘N, N., this for thee!' he presents
(one cake) to the sacrificers father. Some add,
'and for those who come after thee!' but let him
not say this, since he himself is one of those to
whom (it would be offered) in common ^ : let him

^ According to the Paddhati on Kdty. the first ball is to be of
the size of a fresh amalaka, or fruit of the Emblic Myrobalan, and
each of the two others is to be larger than the preceding one.

® Here the teacher indicated by gesture the part of the hand
sacred to the fathers (see p. 365, note 4) ; and then in the same
way that dedicated to the gods, viz. the tip of the fingers.

^ The K^«va recension reads here also ‘thus they take out (the
food) for men;' the part of the hand dedicated to man being, ac-
cording to the commentary on K^ty. IV, i, 10, the part about the
little finger (kanish/v^ikaprade^a).

^ SvayazTz vai tesht/Tz saha yeshi,?^ saha. According to the com-
mentary, the author apparently means to say, that if he were to add,
‘and those who come after thee (i.e. after his father),' he would
include the sacrificer himself, and the latter would consequently
offer the pindsi to himself. The form of the presentation-formula
rejected by our author is the one adopted in A^val. Sr. 11 , 6, 15,
except that ‘atra* is added there (‘who here come afier thee').

II KANDA, 4 ADHYAYA, 2 BRAHMAiYA, 23. 367

therefore merely say, ‘N. N., this for thee ! ’ as to the
sacrificer’s father ; ‘ N. N., this for thee ! ’ as to his
grandfather; and ‘ N. N., this for thee!’ as to his
great-grandfather. He presents (the food) in an
order (directed) away from the present time, be-
cause it is away from hence that the fathers have
once for all departed.

20. He then mutters (Vi^. S. II, 31 a), ‘Here,
O fathers, regale yourselves : like bulls come hither,
each to his own share ! ’ whereby he says, ‘ Eat ye
each his own share ! ’

21. He then turns round (to the left), so as to face
the opposite (north) side : for the fathers are far
away from men ; and thereby he also is far away
(from the fathers). ‘ Let him remain (standing with
bated breath) until his breath fail,’ say some, ‘for
thus far extends the vital energy.’ However h
having remained so for a moment —

22. He again turns round (to the right) and
mutters (Vt^. S. II, 31 b), ‘The fathers have re-
galed themselves : like bulls they have come each
to his own share ; ’ whereby he means to say, ‘ They
have eaten each his own shared’

23. Thereupon he takes the water- pitcher and
makes them wash themselves ®, merely saying.

The K^wva text mentions and rejects the two alternative readings,
'ye tvdm anvdw/^a^ ' and ' yims ksL tvam an van asi ’ (' and those
whom thou followest'). In Taitt. Br. I, 3, 10, no presentation-
formula is mentioned at all.

V The K^wva recension has tad u instead of sa vai,

^ 'Formerly the gods and men and fathers (deva-manushy^-^
pitara^^) drank visibly together, but now they do so invisibly.' ASat.
Br. Ill, 6, 2, 26.

® Viz. by pouring water on the obsequial cakes. According to
Ami II, 7, 5, and other treatises, he also puts down some

368

satapatha-brAhmajva,

‘N. N., wash thyself (naming) the sacrificer’s
father; ‘ N. N., wash thyself!’ (naming) his grand-
father; ‘N. N., wash thyself!’ (naming) his great-
grandfather. Even as one would pour out (water
for a guest) when he has taken his meal, so here.

24. He then pulls down the tuck^ (of the sacri-
ficer’s garment) and performs obeisance. The tuck
is sacred to the fathers (pitr/devatyi) ; therefore he
performs obeisance to them after pulling down the
tuck. Now obeisance means worship (or sacrifice):
hence he thereby renders them worthy of worship.
Six times he performs obeisance ; for there are
six seasons, and the fathers are the seasons ; for
this reason he performs obeisance six times. He
mutters (V§^. S. II, 32 g), ‘Give us houses, O
fathers ! ’ for the fathers are the guardians (ii-ate)
of houses ; and this is the prayer for blessing at this
sacrificial performance. After the cakes have been
put back (in the dish containing the remains of
boiled rice) he (the sacrificer) smells at (the rice) ;
this (smelling) being the sacrificer’s share. The

ointment, oil, or butter on the pi«a?as, saying, ‘ (Father), N. N., anoint
thyself!’ &c. ; see Donner, Pw 4 ap., p. 25.

^ See paragraph 19.

® Nlvim tidvrz'hya=paridhSniyasya vdsaso daj^ tSm udvrthya
visrazHSj'a, Sayawa. According to Mahddeva, he (who presents the
pinifas, viz. either the Adhvaryu or the sacrificer) has previously
to put bn a garment with a tuck (nivimat paridhSnam), i.e. with
the dajd, or unwoven edge of the upper garment, tucked up
under the waistband. This he is to pull out. Kityfiyana
has the following rules: IV, i, 15, Having made (them) wash
themselves as before, and having loosened (visrawsya) the tuck,
he makes obeisance with ‘adoration to your vigour, O fathers!’
&c. (V%. S. 11 , 32 a-f). [According to the Comm., he adds the
formula, ‘Give us houses, O fatheis! we will give to you of what
is (ours).' Ykg. S. II, 32, 9.] 16, With ‘Put on this your garment,
0 fathers!’ {Yig. S. II, 32 b), he throws three threads (pieces of

II kanda, 4 adhyAya, 3 brAhmaa^a. 369

(stalks of sacrificial grass) cut with one stroke he puts
OH the fire ; and he also again throws away the fire-
brand ^

Third BrAhmaa'a.

IV. THE iGRAYAA^ESHn or OFFERING OF
FIRST-FRUITS.

This sacrifice is performed in springand autumn — generally at new
or full moon — at the commencement of the harvest. The oblations,
which, as a rule, are prepared from new grain (viz. barley in spring,
and rice in autumn), consist of — i. a sacrificial cake contained on
twelve potsherds for Indra and Agni; 2. a ^aru (mess of boiled
grains) for the Vii've Devd/^, prepared with water or milk ; and 3. a
cake on one potsherd for heaven and earth, KIty. IV, 6 and
comm. According to the Paddhati, the oiFering of first-fruits takes
place after the new-moon oifering, and before the full-moon offer-
ing. At the beginning of the harvest of Panicum Frumentaceum
(jy^ika), in the rainy season or in autumn; and at that of bamboo

yarn), one on each cake. 1 7, Or, woollen fringe [or, wool or fringe
(dard), according to others]. 1 8, Or, hairs of the sacrificer (pulled out
from the chest near the heart), if he is advanced in years. 19, He
pours [the water, left in the pitcher, on the cakes] with ‘Ye (O
waters) are a refreshing draught, ye, that bring sap, immortal ghee
and milk and foaming mead: gladden my fathers!’ (V^^. S. II,
34.) 20, [The Adhvaryu] having laid (the cakes on the dish) the

sacrificer smells at them. 21, The firebrand and the once-cut
stalks of grass (he throws) into the fire. 22, The wife, if desirous
of a son, eats the middle cake with, ‘Bestow offspring on me, O
fathers, a boy crowned with lotuses ; that there may be a man here 1 ’
(V%. S. II, 33.) [According to the comment, the other two cakes
are thrown into the water or fire ; or eaten by a priest.] For other
variations, see Donner, Pi«(iapitrzya^a. The K^nva, recension,
on the whole, agrees with our text.

^ The Kinva. text has as follows : * Therefore he says. Give us
houses, 0 fathers!' He then smells at the pot (ukha): that is the
sacrificer's share. They again put down the cakes together (with
the rice in the pot 1 samavadadhati). The once-severed (stalks of
grass) they put on the fire. The firebrand he again shifts to (the
fire ; apy-ar^ti).

370

S-ATAPATHA-BRiUMAi^A.

in summer, offerings of first-fruits are also made to Soma in the
form of a potful of boiled ^yfimfika or bamboo grains respectively.

1. Now Kahot/a Kaushitaki spake, ‘ Tfeis sa"p
(of the plants) truly belongs to those two, heaven
and earth : having offered of this sap to the gods,
we will eat it.’ ‘That is why the offering of first-
fruits is performed.’

2. And Yi/«avalkya also spake: — The gods
and the Asuras, both of them sprung from Pra/4pati,
once contended for superiority. The Asuras then
defiled, partly by magic, partly with poison, both
kinds of plants— those on which men and beasts
subsist — -hoping that in this way they might over
come the gods. In consequence of this neither did
men eat food, nor did beasts graze; and from want
of food these creatures well-nigh perished 3.

3. Now the gods heard as to how these creatures

were perishing from want of food. They spake unto
one another, ‘ Come, let us rid them * of this ! ’ — ‘ By
what means ? ‘ By means of the sacrifice.’ By means

of the sacrifice 'the gods then accomplished all that
they wanted to aeeomplish ® ; and so did the .^fshis.

4. They then said, ‘To which of us shall this
belong?’ They did not agree (each of them ex-
claiming), ‘Mine (it shall be)!’ Not having come
to an agreement, they said, ‘ Let us run a race
for this (sacrifice): whichever of us beats (the
Others), his it shall be ! ’ ‘So be itl’ they said,
and they ran a race.

^ The Kfi«va text has : Tfi etfi ubhayyaA pra^ amwaaena not
parSbabhfivuA.

* lf4z. the pteits, according to the reading of the Kiifva text:
Hantisfim oshadhlndm kf7tyS»i tvad vishaw tvad apahanfimeti.

• The KSwva text reads kalpyam instead of kalpam.

11 kXnda, 4 adhyAya, 3 brAhmaya, 8. 371

5. Indra and Agni won, and hence that Indra-
Agni cake on twelve potsherds ^ ; Indra and Agni
having won a share in it. And where Indra and
Agni were standing when they had won, thither
all the gods followed them.

6. Now, Indra and Agni are the Kshatra
(nobility), and all the gods (or, the All-gods) are
the Vi^ (common Aryan people); and wherever
the Kshatra conquers, there the Vi.y is allowed to
share. Thus they (Indra and Agni) allowed the
Viwe DevM (the All-gods) a share (in the offer-
ing); and hence that pap of boiled (rice or barley)
grain (offered), to the All-gods.

7. ‘ Let him prepare it from old (grain) V say
some ; ‘ for Indra and Agni are the K^ratra (and
he should therefore use old grain fm the Vairva-
deva pap) lest he (the sacrificer) should exalt (the
Vir) to the level of the Kshatra.' Nevertheless let
both (the cake and iaru) coosi^, of new (grain);
for (by the very fact that) the one is a cake and
the other a pap, the nobility is not equalled (by the
f^ple) : hence they should both co®^t df new
(grain).

8. The AH-gods spake, ‘ This sap (of the rfce and
barley plants) truly belongs to those two, heaven
and earth ; let' us, then, allow those two a share m
it ! ’ They accordingly assigned that share to Aem,
to wit, the cake on one potsherd offered to heaven

* The MS. of the Ki«va recension has ; Tasmid esha ahadr^gno
darakapala>i purollro bhavati. The commentary on K^ty. IV, 6,
I, on the other hand, makes it a cake on eleven potsherds.

“• Or, he may do so. Oty. IV, 6, 7 leaves the option between
neyr and old grmn.

B b 2

372 5ATAPATHA-BRAHMAJVA.

and earths This is why there is a cake on one
potsherd (kapila) for heaven and earth. Now this
(earth) is, doubtless, the cup (depository, kapila) "of
that (sap) ^ ; and she indeed is one only : hence (the
cake) 'Consists, of one potsherd.

9. An offence (is thereby committed) by him®;
since, for whatever deity sacrificial food may be
taken out, the Svish/akrft (Agni, the maker of good
offering) is invariably allowed a share in it after (the
respective deity). But that (cake) he offers entire,
and he does not cut off a portion for the Svish/akrft ;
this is an offence, and consequently (that cake),
when offered, turns upside down.

10. Hence they say, ‘ That (cake) contained on
one potsherd has turned upside down : it will throw
the kingdom into disorder.’ No offence (is, -how-
ever, committed) by him, for the Ahavaniya is
the support of oblations ; and if, after reaching the
Ahavaniya, (the cake) were to turn upside down
ten times, he need not heed it. And if others ask
as to who would care to incur (the result of) such a
combination (of errors), let him offer nothing but
butter; for clarified butter is manifestly the sap of

^ This is a ‘ low-voiced ’ oblation, the invitatory and ofFeririg
prayers thereat (with the exception of the concluding 'Vausha/'
and ‘Om’) being pronounced in a low tone. See p. 171, note i;
p. 192, note I.

* The KS«va text has : ‘ The reason why it consists of one IcapSla
is that this earth is a kapdla, and that she is one only.’

* The Kijiva recension has as follows : — As to this they say,
‘It should not be a one-cup cake, (because) therein a neglect is
(involved).’ Even so (ida/w nu): for whatever deity they take out
sacri.ficial food, the SvishAkr/t is invariably made to share in it
after (the respective deity). That (cake) they offer whole : this is
consequently a neglect. Moreover, it turns round (pary 4 bhavati).
As to this they say, ‘That (cake) has turned upside down,’ &c.

II kAndA,. 4 ADHYAYA, 3 BRAHMAJYA, 1 3. 373

those two, heaven and earth,, so that he thereby
manifestly gladdens those two with their own sap or
essence : hence he need offer nothing but butter.

11. By performing that same sacrifice, the gods
removed the magic spell as well as the poison from
both kinds of plants, — those on which men and
blasts subsist; and henceforward the men ate food
and the cattle grazed.

12. Now when he performs that sacrifice, he does
so either for the reason that no one will then defile
(the plants) either by magic or poison ; or because
the gods did so. And whatever share the gods
assigned (to themselves), that share he thereby
makes over to them. Moreover, he thereby ren-
ders wholesome and faultless both kinds of plants,-^
those on which men and beasts subsist; and these
creatures subsist on. those wholesome and faultless
(plants) of his : this is why he performs that sacrifice^

1 3. The priests' fee for this (sacrifice) consists of
the first-born calf (of the season) ; for that is, as
it were, the first-fruits (of the cattle). If he has
already performed the new and full-moon offerings,
let him first perform those offerings/, and there-
upon the present (offering of first-fruits). If, on the
other hand, he has not yet performed (the new and
full-moon offerings), let them cook a ^fltushprlyya *
pap on the southern fire, and let the priests eat it.

* I do not know how to account for the va. Siyawa seems to
take the passage thus : — ‘ If he be a Soma-sacrificer, or if he be
performing the Darfap<ir«amSsa, [let him first perform that sacrifice,
and] let him then perform the present one.’ The Oxford MS. of
the Ka«va text has :— Etat tasya karma ya i^gino vi syid darra-
pfirwamisibhyi/a vd yagetitha yo 'ntgSno ’nvaharyapaiana evau-
danam /{fitusljpyfiiyam pa^et tarn bifi.hma«ebhya upanidadhyS.t.

* See II, 1, 4, 4 seq.

374

SATAPATHA-BRAHMAiVA.-

14. Verily, there are two kinds of gods : for the
gods themselves, assuredly, are gods; and those
priests who have studied, and teach Vedic lore, are
the human gods. And in like manner as that is
offered whereon the Vasha^ has been pronounced,
so is that (offering of first-fruits consecrated by
the feeding of the priests). Let him also, at this
(sacrifice), give as much as is in his power, for no
offering, they say, should be without a dakshmii.
At the Agnihotra (performed at the time of the
Agraya^esh/i) let him not offer (milk obtained from
the eating of new corn) ^ ; for were he to offer such
at the Agnihotra, he would cause a conflict (between
the deities of the two offerings). The Agrayawa is
one thing, and the Agnihotra is another: let him,
therefore, not offer (new material) at the Agnihotra.

Fourth BrAhmawa.

The D^ksh^yajvta Sacrifice.

This peculiar modification of the new and full-moon sacrifice
seems to have been originated and generally to have been practised
among the Dakshiya»as, a royal family which was evidently still
flourishing at the time of our author \

Here also two days were, as a rule, required for the performance,
both at full and new moon ; but while, at the ordinary sacrifice.

^ Kity. has the rules IV, 6, ti : ^In the case of one, who only
performs the Agnihotra (and no longer the Darrapflr/?amSsa), the
evening and morning Agnihotra-oblation (at the time of the Agra-
ya«a) is performed with new (corn)/ 12, ‘Or with the milk of
(a cow) which has been fed with such (new corn)/ The Ka«va
text has : ‘ Now at the Agnihotra also some offer (milk obtained
from new com), but let him not do so ; for he would raise a quarrel
were he to offer (such milk)/

/ See Weber, Ind. Stud* I, p. ? 23; IV, p. 358; Ludwig,Rig-
veda III, p, 195/

II KANDA, 4 ADHYAYA, 4 BRAHMAAA, 2. 375

the first day was completely taken up with the preliminary cere-
monies, the Dakshiya;2as spread the special offerings over both
days, making each time two separate ishAs of them. The special
ha vis, or sacrificial dishes, were, at the ordinary full-moon sacri-
fice, a rice-cake (to Agni, and another) to Agni and Soma ; and at
the new-moon sacrifice, a cake (to Agni, and another) to Indra
and Agni, or, as an alternative, a dish of curds (sann^yya) pre-
pared of sweet and sour milk, offered to Indra (or Mahendra).
The Dfikshiyawas, on the other hand, offered the Agni-Soma and
Indra- Agni cakes in the fore-noon of the first day, that of full
and new moon respectively. The afternoons of the same days
were then taken up with preliminary rites, such as the eating of
fast-day food, the cutting of a pajfi^a branch, driving away of the
calves from the cows, &c. The second day's performance com-
mences (after the Agnihotra) with the election of the Brahman.
The chief oblations of the day are (a cake to Agni, and) sour
and sweet milk, offered separately to Indra at full moon ; and mixed
(as sanniyya or payasyl) to Mitra and Varu^^a at new moon.

At full nioon some authorities add a special ish/i to Indra
Vimrfdh (‘the Averter of evil '). The new-moon performance con-
cludes with libations of whey to the divine coursers (the horses of
the gods) ; and, optionally, with an ish/i to Aditya.

The performance of the Dakshiya^a sacrifice was held to be
obligatory only for a period of fifteen years (see XI, i, 2, 13),
whereas the ordinary new and full-moon offerings had to be
performed for double that period from the setting up of the sacred
fires. Nay, even the daily performance of it with certain modifi-
cations, for a whole year, was supposed to acquit the householder
of any further obligation in this respect ; his sacrificial duties being
henceforth limited to the performance of the Agnihotra, or morn-
ing and evening libations. The daily performance of the DSksha-
yawa is so regulated that an afternoon and following forenoon are
alternately assigned to the two days' ceremonies of the ordinary
fortnightly Ddkshdyawa sacrifice.

1. In the beginning Pra^apati, being desirous of
ofFspring, sacrificed with this sacrifice: ‘May I
abound in ofFspring and cattle; may I obtain pros-
perity ; may I become potions ; may I become an
eater of food I V so he thought.

2. Now he was indeed Daksha: and because

^ATAPATHA-BRAHMAiVA.

he sacrificed in the beginning with this sacrifice, it
is called DAkshdya«a-sacrifice. Some, however,
call it the VasishMa-sacrifice ; for he (Pra^Apati)
indeed vasish/^a (the best) \ and after him
they call it. He sacrificed with that sacrifice; and
what race, what prosperity of Pra^pati was then
produced through his performing that sacrifice,
that same race he procreates, that same prosperity
he obtains, whosoever, knowing this, performs that
sacrifice : let him therefore perform that sacrifice.

3. Now that same sacrifice was afterwards per-
formed by Pratidarra .S'vaikna; and he indeed
was an authority* to those who emulated him.
An authority, therefore, he will become, whosoever,
knowing this, performs that sacrifice : let him, there-
fore, perform that sacrifice.

4. Him Suplan SAr^^aya approached for the
sake of sanctity ; and accordingly he was taught
that -sacrifice and another®; and having learnt it he
weiit back to the S^’^w^^yas. Now they knew that
he was coming to them after studying the sacrifice
for their sake. They said, ‘Verily, with the gods
(saha devai^) he has come to us who has come
after studying the sacrifice:’ thus he (was called)
Sahadeva SirwJ^aya ; and even now the saying
is, ‘ Lo, Suplan has taken another name ! ’ He per-
formed that sacrifice ; and what race and prosperity
of the Srfw^yas was then produced through his
performing that sacrifice, that same race he pro-
creates, that same prosperity he obtains, w^oso-

^ The KS«va text has Sa u vi ekena n&mni vasish/ias, ‘ and
•with one of his names he (Pra^Spati) is indeed (called) Vasishi!4a,’

* Viva&nam; w^anam, KS«va recension.

* Viz. the Sautr^mawi-sacrifice, according to XII, 8, a, 3.

n KANDA, 4 ADHYAya, 4 BRlHMAiVA, 8. 377

ever, knowing this, performs that sacrifice : let him,
therefore, perform that sacrifice.

5. That same sacrifice was afterwards performed
by Devabhiga «Srautarsha. He was Purohita
both to the Kurus and the Sringayas. Now a very
high position (is held by him) who is the Purohita
of one kingdom ; how much higher, then, is the
position (of one) who (is the Purohita) of two (king-
doms). A very high position accordingly he obtains,
whosoever, knowing this, performs that sacrifice: let
him, therefore, perform that sacrifice.

6. That same sacrifice was afterwards performed
by Daksha Pdrvati; and even to this day these
(descendants of his) the Dikshiy;^as are possessed
of the royal dignity : royal dignity he, therefore, here
obtains, whosoever, knowing this, performs that sacri-
fice : let him, therefore, perform that sacrifice. — Day
by day there is one cake ^ : thereby Fortune (sri) is
(wedded) to him without a rival wife and undis-
turbed. He offers on two days of the full moon
and on two of the new moon : for two means a
pair, so that a productive pair is thereby obtained.

7. Now when^ at full moon, he offers a (cake)
to Agni and Soma on the first day, — these are twp
deities, and two means a pair : hence a productive
pair is thereby obtained.

8. And on Ae morrow there are Agni’s cake and
India’s SinnAyya ®, — these are two deities, and two
means a pair, so that a productive pair is thereby
obtained.

* Viz. on the first day of the full moon a cake to Agni-Soma ;
on that of new moon a cake to IndrarAgni ; and on the second
day of either ceremony the (ordinary) cake to Agni.

* Or, ‘ Now, as to the reason why’ (y ad) here and in the sequel.

’ See I, 6, 4, 9 seq.

378

i’ATAPATHA-BRlHMAiVA;

9. Again when, at new moon, he offers a (cake)
to Indra and Agni on the first day,— these are two
deities, and two means a pair, so that a productive
pair is thereby obtained.

10. Then on the morrow there are Agni’s cake
and Mitra and Varu#a’s curds. Now Agni’s cake
(is offered), for the sole purpose that it may not
forsake the sacrifice k Then those two, Mitra and
Varu;«a, are two deities, and two means a pair ;
hence a productive pair is thereby obtained ; and thus
is (produced) that form (of the sacrifice) whereby he
becomes many, whereby he is reproduced.

1 1 . And when, at full moon, he offers the Agni-
Soma (cake) on the first day, then this is for him
that victim which they slaughter for Agni and Soma
on the fast-day (of the Soma-sacrifice)

12. And' on the morrow there are Agni’s cake
and Indra’s S^nndyya. Now Agni’s cake is for him
what the morning libation is (at the Soma-sacrifice),
for the morning libation is indeed sacred to Agni ;
and the Sdnniyjra is for him the mid-day libation,
for the mid-day libation is indeed sacred to Indra.

13. And ag^in when, at new moon, he offers the
Indra-Agni (cake) on the first day, that is for him
the same as the third (or evening) libation ; for the
third libation is sacred to the All-gods, and Indra
and Agni truly are all the gods®.

14. And on the morrow there are Agni’s cake
and Mitra and Varu«a’s curds. Now Agni’s cake
is (offered) for the sole purpose that it should not

^ See I, 6, 2, 6, with BOte.

® On the upavasatha (fast-<iay, or day of preparation) preceding
the Soma-sacriice a he-goat is sacrificed to Agni and Soma.

^ Compare II, 4, 3, 5 seq.

II KAiVDA, 4 ADHYAYA, 4 BRAhMAYA, 1 5. 379

forsake the sacrifice ; and that dish of curds
(payasyd) is to him the same as that barren cow,
the anhbandhyd, which has to be slaughtered for
Mitra and Varuwa (at the Soma-sacrifice)^: thus
by performing the full and new-moon offering one
gains as much as is gained by performing a
Soma-sacrifice ; and that (offering) is indeed a
great sacrifice.

15. And again when, at full moon, he offers the
Agni-Sdma (cake) on the first day,— it was by that
(offering) that Indra slew Vr/tra^; it was thereby
he gained that supreme authority which he now
wields®: and so does he (the sacrificer) thereby
slay his wicked spiteful enemy and gain the
superiority. And as to his mixing (sweet and sour
milk), — the Sinnayya is (the oblation) of the new
moon (amcL-vAsyd) and the new moon® means
being far away: to him who had slain Vrftra this
was forthwith (offered), and him they regaled with
that draught. He therefore who, knowing this,
prepares the Sdnniyya at full moon, forthwith

* In connection "with the so-called udayaniyi ish/i, or con-
cluding offering, of the Soma-sacrifice, a barren cow, called an fi-
bandhyfi (literally, ‘to be bound afterwards’), is offered to Mitra
and VaruBa. In default of such a cow, an ox, or even a dish of
curds (payasyfi) serves the same purpose. See Katy. St. X, 9,
1 2-1 5; Xat Br. IV, g, 2, i seq.

* See I, 6, 4, 12.

* Thus the frequently-occurring phrase ‘vya^yata yfisyeyam
vi^itis tfim’ (literally, ‘he conquered that conquest which is now
theirs’) has been translated throughout.

* On the derivation of amfi-vlsyfi (‘dwelling at home, or toge-
ther’), see I, 6, 4, 3 seq.

‘ Or, ‘the dwelling at home,’ or ‘(Indra’s) dwelling together
(with Agni) means (Indra, the Vrftra-slayer) being far away.’

380 SATAPATHA-BRAHMAiVA.

drives away evil. Now that moon doubtless is king
Soma, the food of the gods: they extract it on
the first day, intending to consume |t on the next
day ; consequently when that (moon) wanes, it is
being consumed by them.

16. And when, at full moon, he offers the Agni-
Soma (cake) on the first day, he thereby (as it were)
extracts that (Soma) ; and, when extracted, he adds
that juice to it, and makes it strong by means of
that juice h Whosoever, then, knowing this, pre-
pares the Sinniyya at full moon, renders his offering
palatable to the gods, and his offering is palatable
to the gods.

17. And again as to why, at new moon, he offers
the Indra-Agni (cake) on the first day. Indra and
Agni doubtless are the deities of the new and full
moon : it is to these, therefore, that he offers directly
and expressly ; and directly to the new and full
moon is offering made by him who thus knows
this.

18. And on the morrow there is Agni’s cake and
Mitra and Varu«a’s curds. Now Agni’s cake is
(offered) for the sole purpose that it may not for-
sake the sacrifice. Mitra and Varu«a, on the other
hand, are the two half-moons: the waxing one is
Varu^^a, and the waning one is Mitra. During that
night (of new moon) these two meet, and when
they are thus together he pleases them with that
(cake-offering): and, verily, all is pleased with him,
all is obtained by him who thus knows this.

19. In that same night Mitra implants seed in
Varu^a, and when it (the moon) wanes, then it is

II kXnda, 4 adhyAya, 4 brAhmaya, 21. 381

i

produced from that seed. Now as to why that
oblation of curds (payasyi) to Mitra and Varu«a
is here exactly analogous (to the SAnniyya offered
at new moon)^

20. The new moon doubtless is entitled to the
SAnnAyya : it is prepared both then and at full
moon. Now were he also here (at the full-moon
offering) to mix together (the sweet and sour milk),
he would commit a repetition and cause a quarrel
(between the respective gods)^. Having collected
that (Soma or moon) from the waters and plants,
he causes him to be born from out of the oblations ;
and on being born from the oblations, he is visible
in the western (sky).

21. It is through union that he produces him:
the curds (payasyA, fern.) are female, and the whey
is seed. Now what is produced by union is (pro-
duced) properly : hence he thereby produces him
by a productive union; and therefore there is an
offering of curds.

^ Or, to the offering of sour and sweet milk at full moon ; see
next note. The Ki«va text has : ‘ Now as to why tne oblation
of curds is here made exactly analogous (at the full and new-
moon ceremonies).' Perhaps it may also refer to the exact corre-
spondence of the offering of curds to Mitra and Varuwa at new
moon and at the Son)a-sacrifice.

’ At the new-moon oflfering of the Dikshiya»a, the sInnAyya
or payasyA offered to Mitra and Varu«a is prepared in the ordi-
nary way (as at the new-moon ceremony), by fresh (boiled or un-
boiled) milk being added to the sour milk of the preceding night’s
milking. At the fullrmoon offering, on the other hand, the sour
and sweet milk remain separate, and constitute two different havis,
or sacrificial dishes, dedicated to Indra. The terms san-nt (‘to
bring together') and sAnnAyya are here likewise applied to the
offering of the separate substances.

382 5ATAPATHA-BRAhMA7VA.

22. He then offers the whey^ to the (divine)
Coursers. Now the Coursers are the seasons, and
the whey is seed: and thus the seed is cast properly,
and the seasons bring forth the seed so cast in the
form of these creatures. This is why he offers the
whey to the Coursers.

23. He offers, as it were, behind the sacrifice :
for it is from behind that the male approaches and
impregnates the female. He first offers in the east.
With ‘ O Agni, accept . . . !’ he repeats the Vasha^,
“-this is in lieu of llie Svish/akrft; and (the latter)*
he offers in the east.

24. He then sprinkles (the whey) in the several
quarters, with the texts (Vi^. S. VI, 19 b— g), ‘The
quarters! — The fore-quarters (pra-dk)! — The by-
quarters (A-du) ! — The intermediate quarters (vi-db)!
The upper quarters (ud-db) ! — To the quarters, —
Svihei®!’ Five are the quarters, and five the

^ Before tBe oblations of curds are made, the whey is poured oflf
into a vessel (then optionally sprinkled with butter), and placed on
the utkara, or heap of rubbish. After the stalk of grass has been
thrown into the ire (see I, S, 3, 19), or after the dismissal of the
spoons (I, 8, s, 27), the Aciivaryu takes the whey and sprinkles
the barhis (the grass covering on the altm-) with it. He then pours
the remaining whey into the jnhi spoo|i and calls on the Hotri to
recite the invitatory prayer to the Coursers. Thereupon he betakes
himself with the spoon to the north of the fire, calls on the Hotr/
for the offering- formula, and at the two concluding Vasha/s pours
some of the whey into the east part of the fi^re. He then sits down
and sprinkles the whey on the fire according to the several quarters,
beginning in the east, and moving around ftom left to right (pra-
dakshi«am), wdth the respective texts, V^. S. VI, 19 b-e; after
which he makes two more libations in the centre and east part of
the fire, with VI, 19 f and g.

* The Kawa text has tadu instead of sa vai On the oblation
to Agni as ‘ the maker of good offering,^ see I, 7, 3, i seq.

* Svdhfi is uttered after eachformuIa,----‘The.quarters, Svdhdr &c.

11 kLvDA, 5 ADHYAYA, I BRAHMAiVA. 383

seasons : he thus effects a union between the quar-
ters and the seasons \

25. Five partake of that (whey remaining in the
spoon), — viz. the Hotri, the Adhvaryu, the Brahman,
the Agnidhra, and the Sacrificer ; for five are the
seasons, so that the characteristic nature of the
seasons is thereby obtained; and the seed that is
east is firmly implanted in the seasons. The sacri-
ficer partakes of it first, thinking, ‘ May I first obtain
seed!’ But also last (he partakes of it)®, thinking,
‘May seed remain in me last of alii’ By saying,
‘Invited, — invite thou®!’ they make it (the whey to
resemble) the Soma.

Fifth AdhyAya. First BrAhmaya.

V. THE ATATURMASYANI or SEASONAL SACRIFICES.
A. Tm Vai^vabeva.

The three seasonal or fcmr-naonihl}" sacrifices are performed at
the parvaiis, or conamenceiaieiil ®f the three seasons (spring, rainy

‘ evaitad digbhir mitknnin karoti, Kinvz recension.

* The author does not express himself quite clearly. The sacri-
ficer is to partake of the whey before the priests and also (or, as
an alternative) after them. According to Kity. IV, 4, 2^-27, the
sacrificer is to eat either lost of ajl, or first and last. The Kd«va text
has: Prathamo ya^mino bhakshayati prathamo reta^ parigr?h«a-
mity athottamo mayy uttama^r retaui pratitish/Md iti, — accordingly
he is to eat first and last.

• * Each of them, in his respective order, takes the spoon, calls
Ml the others im the same order with ‘O sacrificer (HotnV Adh-
varyu, &c.) invite I * Their permission having been given by Tnvited
(thou art)r he then takes some of the whey, with one of the
texts: ‘I eat thee, the courser (or whey, v^^^inam) of the seasons,
the coursers 1’ T, the courser (or, mighty one) eat, invited, of the
invited, to the whey/ * May I be a racer in the race!' Katy. IV, 4,
13-15.

384 SATAPATHA-BRAHMAiVA.

season, and autumn), viz. the Vaifvadeva generally on the full
moon of Phdlguna; the VaruKapraghtsS.>5 on that of AshSrf.5a;
and the SakamedhiA on that of Kirttika. As a fourth j^Stur-
misya, ritual authorities add the 5'unistrtya, though they are at
variance as to the exact time of its performance; and neither is its
true significance clearly indicated. It apparently marks merely the
conclusion of the seasonal offerings (which, as a rule, are only per-
formed once, cf. II, 6, 3, 12 seq.); but while the author of the data-
paths allows it to be performed at any time (within four months)
after the Sikamedhfi/5, other ritualists hold that its performance should
take place on the fifth full moon after the SikamedhfiA, or, in other
words, exactly a year after the Vairvadeva. See Weber, Nakshatra,
II, p. 334 seq. .

1. Verily, in the beginning, Pr^ipati alone ex-
isted hereh He thought within himself, ‘How
can I be propagated?’ He toiled and practised
austerities. He created living beings®. The
living beings created by him passed away : they
are those birds. Now man is the nearest to Pra-
^cLpati ; and man is two-footed : hence birds are
two-footed.

2. Pra^dpati thought within himself, ‘ Even as
formerly I was alone, so also am I now alone.’ He
created a second (race of beings) ; they also passed
away: they are those small crawling reptiles other
than snakes. He created a third (race), they say;
they also passed away : they are those snakes.
Y^wavalkya, on his part, declared them to be of
two kinds only ; but of three kinds they are accord-
ing to the i?2Tc.

3. While praising and practising austerities, Pra^-

Or, Pra^pati alone was this (universe). Cf. Muir, Original
Sanskrit Texts, p. 70.

“ By pragfi^ or (living) beings, mammalia— especially man
and domestic animals — seem to be understood.

II KAiVDA, 5 ADHyIyA, I BRAhMAJVA, 6. 385

pati thought within himself, ‘ How comes it that the
liv ing beings created by me pass away?’ He then
became aware that his creatures passed away from
want of food. He made the breasts in the fore-part
of (their) body^ teem with milk. He then created
living beings ; and by resorting to the breasts, the
beings created by him thenceforward continued to
exist; they are these (creatures) which have not
passed away.

4. Hence it has been said by the i?fshi — ‘ Three
generations have passed beyond,’ — this is said re-
grading those that passed away ; — ‘ Others settled
down around the light (arka, the sun)’ — the light
doubtless is the fire : those creatures which did not
pass away, settled down around the fire ; it is with
regard to them that this is said.

5. ‘ The great one (neut.) * remained within the
worlds’ — it is with regard to Pra^ipati that this is
said. — ‘ The blower (or, purifier) entered the regions ’
— the regions doubtless are the quarters, and these
were indeed entered by that blowing wind : it is with
regard to them that this verse was uttered. And in
like manner as Pra^ipati created these living beings,
so they are propagated : for whenever the breasts of
woman apd the udder of cattle swell, then whatever
is born is born ; and by resorting to the breasts these
(beings) continue to exist.

6. Now that milk is indeed food ; for in the
beginning Pra^ipati produced it for food. But that

^ Atmana ev^tgre; the ES«va text has Stmany evigre.

* Rig-veda VIII, 90, 14.

’ Or perhaps better, as Ludwig takes it, ‘On high he took his
place within the worlds.'

c c

386

SATAPATHA-BRAHMAjyrA.

food also means living beings (progeny), since it is
by food that they exist : by resorting to the breasts
ofthose who have milk, they continue to exist. And
those who have no milk are nursed by the former as
soon as they are born ; and thus they exist by means
of food, and hence food means progeny.

7. He who is desirous of offspring, sacrifices with
that oblation, and thereby makes himself the sacri-
fice, which is Pra/Apati k

8. In the first place'* there is a cake for Agni
on eight potsherds. Agni indeed is the root, the
progenitor of the deities r he is Prajfdpati (‘ lord
of creatures ’) : hence there is a cake for Agni.

9. Then follows a potful of boiled rice (iaru) for
Soma. Soma doubtless is seed, and that in Agni,
the progenitor ; he (Agni) casts the seed Soma : thus
there is at the outset a productive union.

10. Then follows a cake on twelve or eight
potsherds ^ for Savit^f. Savitrf indeed is the im-
peller (pra-savitW) of the gods; he is Pra^ipati,
the intermediate * progenitor : hence the cake to
Savit?'f.

1 1. Then follows a potful of boiled rice for Sara-
svat! : and another for Ptishan. Sarasvati doubtless
is a woman, and Pfishan is a man : thus there is
again a productive union. Through that twofold pro-
ductive union Pra^apati created the living beings,—

* ? Or, Pra^pati, the real, the existent, ‘Pra^patim bhhtam.'

* Instead of the preliminary AnvSrambhawiyi-ishA (see p. 1 ), a
special ish/i may be performed on this occasion, with a cake on
twelve potsherds to Agni VaijvSnara, and a potful of boiled rice
(^aru) to Par^nya, for oblations. KSty. V, I, 2-4.

* According to Taitt. S. I, 8, 2, it is one on twelve potsherds.

* MadhyataA, lit. ‘ from the middle.’

II KAivDA, 5 adhyAya, I brAhmaiva, 14. 387

through the one (he created) the upright, and through
the other those looking to the ground. This is Why
there are these five oblations

12. After that (follows), as a foundation for the
curds, a cake on seven potsherds for the Maruts.
The Maruts indeed are the people (vwa^), the people
of the gods. They roamed about here entirely unim-
peded. Having approached Praj'Apati, when he was
sacrificing, they said, ‘ We shall destroy those crea-
tures of thine which thou art about to create by
means of this offering*.’

1 3. Pra^ Apati reflected, ‘ My former creatures have
passed away ; and if those (Maruts) destroy these
(creatures), then nothing will be left’ He accord-
ingly set aside for them that share, the Maruts’ cake
on seven potsherds ; and that is this same cake on,
seven potsherds for the Maruts. The reason why
it is one of seven potsherds, is that the host of the
Maruts is (distributed in troops) of seven each®.
This is why there is a cake on seven potsherds for
the Maruts.

14. Let him offer it to the ‘self-strong’ (Maruts) t
since they gained that share for themselves. [If],
however, they (the priests) do not find an invitatory
and an offering prayer (addressed) to the ‘self-
strong ’ (Maruts) let it be (offered) simply to the

^ While the five preceding oblations are common to all the
seasonal offerings (Kfity. V, i, 15), the succeeding ones are peculiar
to the Vaifvadeva.

“ The Kfiwa text adds, ‘ if thou wilt not assign a share to us.’

* In Rig-veda VIII, 96, 8, the Maruts are said to he sixty-three
in number, divided into nine troops of seven each.

‘ The Kfinva text has: Tad uta yl^yfinuvfikye svatavatyau na
vindanti; yadi yS^yfinuvfikye svatavatyau na vinded api mfirutyav
eva syfitfim.

CC 2

388

satapatha-brAhmajva.

Maruts. It is offered for the safety of creatures:
hence it is offered to the Maruts.

15. Thereupon follows the oblation of curds
(payasyi). Now it is on milk that the creatures
subsist, it was by means of milk that they were pre-
served : hence he now offers to them that by which
they were preserved, and whereon they subsist ; and
the beings whom he creates by means of the fore-
going offerings, subsist on that milk, on that oblation
of curds.

16. Therein a union takes place: the curdled
milk (payasyA, fern.) is female, and the whey is seed.
From that union the infinite All was gradually
generated; and since the infinite All was gradually
generated from that union, therefore it (the offering
of curds) belongs to the All-gods,

17. Then follows a cake on one potsherd for
Heaven and Earth. Now when Pra^ipati had
created the living beings by those offerings, he en-
closed them within heaven and earth; and so they
are now enclosed within heaven and earth. And in
like manner he, who by means of those oblations
creates living beings, thereby encloses them within
heaven and earth : this is why there is a cake on
one potsherd for Heaven and Earth.

18. Now as to the course of proceeding. They
do not raise an uttara-vedi ^ in order that it (the
sacred work) may be unobstructed, that it may be
entire, that it may be (worthy) of the All-gods.—
The barhis is tied up in three (bunches), and then

* The uttara-vedi, or northern (or upper) altar, is not required
at the performance of the VaUvadeva, but at that of the Varu«a-
praghisaA; see II, 5, 2, 5 seq.

II kAa'ba, 5 adhyAya, i brAhmawa, 19. 389

again in one^; for such is the characteristic form of
generation, since father and mother are a produc-
tive (pair), and what is born fornis a third element:
hence that which is threefold is again (made) one.
Thereto flowering shoots (of sacrificial grass) are
tied : these he uses for the prastara^; for this is a
productive union, and productive indeed are flower-
ing shoots : this is why he takes flowering shoots
for the prastara.

19. On putting the. sacrificial dishes in their place,
they churn the fire®. For it was after Agni was
born that Prai'Apati’s offspring was born and so for
this (sacrificer) also offspring is bora after Agni (the
fire) has been produced ; this is why they churn the
fire, after they have deposited the sacrificial dishes
in their place.

' Three bunches of sacrificial grass are tied together with one
band. Kfi.ty. V, i, 25.

® For the prastara, or bunch of grass representing the sacrificer,

see I, 3, 3, S seq.; I, 8, 3, 11 seq.

s Kdty. V, I, 27 seq. supplies the following details: — With the
text V, 2 a, &c.), ‘ Agni’s birth-place art thou/ the Adhvaiyu
takes up a piece of wood and puts it on the altar. With the two
testicles are ye’ he lays on it two stalks. of sacrificial grass. With
‘Urvart thou art' he places the lower arawi (see p. 294, note 3) thereon.
With ‘ Ayus (old age, or the son of Purfiravas and Urvari) thou art ’
he touches the butter in the pot with the upper arawi; and with
‘ Purfiravas thou art’ he puts it down on the lower ara«i. He then
calls on the Hotrz to recite ‘ to the fire being churned out/ With
the three formulas ‘with the gayatri (trish/ubh, ^agati) metre I churn
theel’ he churns thrice from left to right, and then alternately both
ways until fire is produced. He then calls on the Hotrf to recite ‘ to
the born fire’ (Sfihkh. Ill, 13, 21) ; and in carrying the fire towards
the Ahavamya he makes him recite ‘to (the fire) being carried for-
ward.’ With the text V, 3, he throws it down on the Ahavaniya
hearth; and (having put a kindling-stick on it) he makes two liba-
tions of butter thereon with V, 4.

390

jatapatha-brIhmajva.

20 . [At the Vabvadeva-offering] there are nine
fore-offerings and nine after-offerings^. Now the
vir&g^ metre consists of ten syllables ; hence.- he ob-
tains both times an inferior (incomplete) vir%- for
the sake of production, because it was from that
inferior (lower) source of production ® that Pra^pati
twice produced creatures — both the upright and
those looking to the ground. This is why (the
Vai^vadeva) has nine fore-offerings and nine after-
offerings.

21. There are three Samish/aya.^us ®; for this
(offering) is decidedly greater than an (ordinary)
havir-ya^»a since it has nine fore-offerings and
nine after-offerings. However, there may also .be
only a single Samish/aya^s, since this is a havir-
ySigna. The priest’s fee for it (consists of) the first-
born calf (of the season).

22. And what race, what prosperity accrued to
Pra.^apati from his offering this sacrifice, that same
race he produces, that same prosperity he attains

^ The same number of pray^^s and anuyd^as are prescribed for
the Varuwapraghasi^ (see II, 5, 2, 30 and 41, with notes) and for the
Mabdhavis of the Sakamedhd>^. K£ty* V, 2, 8.

* Or rather, from that productive nylina (womb, lit. defective,
lower); see II, i, i, 13.

® See I, 9, 2, 25 seq. The formula used, if there be only one
-Samish/aya^us, is the -same as at the Darj‘apfir;iam 4 sa, viz, II, 21b
(VIII, 21). If there are three, they are offered to the wind (vlita),
the sacrifice, and the lord of sacrifice respectively ; the formulas
Va^. S. VIII, 22 a b being used with the second and third, Kdty.
V, 2, 9. For the Varu/zapraghfisfii and Sfikamedhfi^ three Samish/a-
ya^s are prescribed, and for the iSun^siriya only one.

^ Viz. such as the new and full-moon sacrifice, which serves as
the model sacrifice, and at which there are only five fore-offerings
and three after-offerings. See I, 5, 3, i seq. ; I, 8, 2, 7 seq.

II kAnda, 5 adhyAya, 2 brAhmajya, 4. 391

whosoever, knowing this, offers this sacrifice; let
him therefore perform this sacrifice.

Second BrAhmajva.

B. The Varuatapra^h^sa Offerings.

1. Now it was by means of the Vai^vadeva that
Pra^Apati produced living beings. The beings pro-
duced by him ate (ghas) Varu«a’s barley corn; for
originally the barley belonged to Varuwa, And from
their eating Varu«a’s barley corn the name Varu«a-
praghAsA -4 (is derived).

2. Varu^a seized them ; and on being seized by
Varu«a, they became rent all over and they lay
and sat them down breathing in and breathing out.
The out-breathing and in-breathing forsook them
not, but all the other deities ““ forsook them ; and
owing to these two, the creatures did not perish.

3. Pra^Apati healed them by means of that obla-
tion : both the creatures that were born and those
that were unborn he delivered from Varu^^a’s noose ;
and his creatures were born without disease and
blemish.

4. Now when this (sacrificer) performs these
offerings in the fourth month (after the Vai^vadeva),
he does so either because thus Varuwa does not
seize his offspring, or because the gods performed
(the same offering) ; and both the children that have
been born to him and those that are yet unborn he
thereby delivers from Varu^a’s noose, and his chil-
dren are born without disease and blemish. This is
why he performs these offerings in the fourth month.

^ Paridirwa, i.e. swollen, dropsical.

® In the St. Petersb. Diet. devatS is here taken as ‘organ of sense.

392

SATAPATHA-BRAHMAJVA.

5. At this (sacrifice) there are two altars and two
fires \ The reason why there are two altars and two

^ For the performance of the Varuwapragh^sd.^ the’ Adhvaryu
and his assistant, the Pratiprasth^trz, have to prepare, — to the east
of the Ahavantj^a, and at the distance of at least three steps (pra-
hrama) from it, — two altars, separate from each other by about
a span (of thumb and fore-finger), one south of the other. The
northern one, belonging to the Adhvaryu, is to measure between
four and five cubits along the west side, and between three and
four cubits along the east side ; the two sides being between six
and eight cubits distant from each other. The southern altar,
reserved for the Pratiprasthdtrz, is to be of the usual size of the
altar at the havirya^^i. The ceremonies, detailed in I, 2, Brih-
mawas 4 and 5, have to be performed also on the present occasion.
In the middle of the east side of the northern altar a stake is fixed
in the ground. On the north side of the northern altar, and con-
tiguous with it, a pit (i^ltvila), cubits (the length of the wedge)
square, is dug, so as to be separated on the west from the utkara
(heap of rubbish) by a narrow passage. With the mould dug up
from the pit, the so-called uttara-vedi (upper or north altar) is
raised on the northern altar, either of the same dimensions as the
pit (i| cubits square) or one third of the area of the northern altar,
and so that the stake marks the middle of its east side. In the
centre of this mound he makes a hollow (or * navel '), a span square ;
and the whole mound’ is then bestrewed with fine gravel. The texts
used while tracing the sides of the pit, thrice throwing the wooden
sword within the marked-off space, and raising the uttara-vedi, are
given S. V, 9-10. During the night the uttara-vedi remains
covered with udumbara or plaksha branches or with sacrificial
grass. Next morning the two fires for the newly-constructed fire-
places are taken from the Ahavanfya, either by dividing the latter
into two equal parts, or by means of two bundles of firewood
(threefold bound, see p. 389, note i), lighted at it, and carried
eastwards in a pan covered with sand or mould. While the fires,
together with the lustral water and a spoonful of ghee, taken from
the pot by five ladlings with the sruva, are taken eastward, the Hotr/
thrice recites the verse ‘ Pra devyam deva/ &c. ; and the Pratipras-
thitri draws, with the wooden sword, a line from the Ahavaniya to
the south-west corner (or ^ right hip ') of the northern altar^ or to
the uttara-vedi. The Adhvaryu, standing between the two altars,
then besprinkles the uttara-vedi with water, while muttering the

II kAjvba, 5 adhvAya, 2 brAhmawa, 8. . 393

fires, is that thereby one frees the creatures from
VaruKa’s noose both ways, — on the one side (he
frees) the upright, and on the other those looking
to the ground : this is why there are two altars and
two fires.

6. On the northern (uttara) altar he raises the
uttara-vedi (upper or north altar), not on the
southern one. Varu»a, doubtless, is the nobility,
and the Maruts are the people : he thus makes the
nobility superior (uttara) to the people ; and hence
people here serve the Kshatriya, placed above them.
This is why he raises the uttara-vedi on the northern,
not on the southern altar.

7. In the first place there are those five obla-
tions h F or by means of those five oblations Pra^A^
pati produced the creatures, with them he freed the
creatures both ways from Varuwa’s noose,— on the
one side (he freed) the upright, and on the other
those that tend to the ground ; this is why there are
those five oblations.

8. Then follows a cake on twelve potsherds for
Indra and Agni. Indra and Agni indeed are the
out-breathing and in-breathing : thus this is like

texts Vig. S. V, n; whereupon he pours out on it crosswise the
spoonful of clarified butter, with the texts V, 12; and lays, with
the mantras V, 13, three enclosing-sticks (paridhi) of pitadSru wood
round the ‘ navel ’ {see I, 3, 4, 2 seq.), and puts bdellium, fragrant
reed-grass, and the front-hair of a ram on the ‘navel’ as a foundation
(sambhfira, see II, i, 1, i seq.) for the fire, which is then laid down
thereon. On a hearth-mound (khara), a cubit square, formed on
the southern altar, the PratiprasthStrf also 'lays down his fire, after
performing the usual fivefold lustration (see p. 2). Thereupon the
prawttd-water is brought forward in the way set forth at I, i, i, 12 seq.
KSty. V, 3, 9-4, 21. For a different mode of transferring the fire
to the special fire-places, see p. 396, note I.

* See II, 5, 1, 1 1, with note.

394

^atapatha-brAhmawa.

doing a good turn to one who has done him a
good turn ; for it is owing to these two that his
creatures 1 did not perish. Hence he now restores
his creatures by means of the out-breathing and in-
breathing, bestows out-breathing and in-breathing
on them : this is why there is a cake on twelve pot-
sherds for Indra and Agni.

9. On both (fires) diere is an oblation of curds.
It is on milk that the creatures subsist and by means
of milk that they were preserved : hence it is with
that by which they were preserved and whereon
they subsist, that he delivers them both ways from
Varu«a’s noose, — on the one side (he delivers) the
upright and on the other those looking to the
ground. This is why there is an oblation of curds
on both (fires).

10. The northern one is offered to Varu«a, since
it was Varu«a who seized his (Pra^pati’s) creatures :
hence he thereby directly delivers them from Va-
ru«a’s noose. The southern one is offered to the
Maruts. It is for the sake of diversity that it is
offered to the Maruts ; for a repetition he would un-
doubtedly commit, were he to offer both to Varuwa.
Moreover, it was from the south that the Maruts
intended to slay his (Pra^Apati’s) creatures, and with
that share he propitiated them : for this reason the
southern (oblation of curds) belongs to the Maruts.

II. Upon both (dishes of curds) he scatters
karira-fruits for with karira-fruits Pra/Apati

^ That is, his offspring and cattle.

^ The fruit of Capparis Aphylla. According to Siyawa, on Taitt.
I, S, 3 , it is karira-shoots— which he says resemble the Soma-creeper
(somavalli) — that are so usedj; but he also mentions that some
authorities take karira to mean the fruit. According to a s0tra he

II KAJVDA, 5 ADHYAya, 2 BRAHMAA'A, l6. 395

bestowed happiness (ka) on the creatures, and so
does he (the sacrificer) thereby bestow happiness on
the creatures.

12. Upon both of them he also scatters ^ami-
leaves ; for with jrami-leaves Pra^Apati bestowed
bliss (^am) on the creatures, and so does he now
thereby bestow bliss on the creatures.

13. Then follows a cake on one potsherd for Ka
(Pra^Apati) ; for by that cake on one potsherd to Ka
Pra_^Apati indeed bestowed happiness (ka) on the
creatures, and so does he (the sacrificer) now bestow
happiness on the creatures by that one-cup cake ;
this is why there is a cake on one potsherd for Ka.

14. And on the first day, after husking and
slightly roasting barley on the DakshiaAgni, they
prepare therewith as many dishes of karambha^ as
there are members of the (sacrificer’s) family,
exceeded by one.

15. At the same time they also prepare a ram
and a ewe ; and if he be able to procure wool other
than from e//aka sheep, let him wash it and stick it
on both the ram and the ewe ; but should he not be
able to procure wool other than from ea^aka sheep,
tufts of ky^a grass may also be (used).

16. The reason why there are a ram and a ewe
is that the ram manifestly is Varuwa’s victim, so that
he thereby manifestly delivers the creatures from
Varuwa’s noose. They are made of barley, because
it was when they (the creatures) had eaten barley that
Varu^a seized them. A pair they form, so that he

quotes, above a hundred jamt-leaves and above a thousand kariras
should be strewn over the two dishes of curds. Cf. laitt. Br. I,
6,5,5. ,

' A kind of porridge prepared with roasted barley, coarsely
ground, and sour curds.

satapatha-brAhmajva.

396

delivers the creatures from Varuwa’s noose through
conjugal union.

17. The ewe he places on the . southern, and the
ram on the northern dish of curds r for in this way
alone a proper union is effected, since the woman
lies on the left (or north) side of the man.

18. The Adhvaryu places all the (other) sacrificial
dishes upon the northern altar; and the Pratipras-
thAtrf places on the southern altar that dish of
curds (belonging to the Maruts).

19. Having thus placed the sacrificial dishes, he
churns the fire ; and having churned it and placed it
on (the hearth) he offers thereon. The Adhvaryu
in the first place says (to the Hotri)^, ‘ Recite to the
fire that is being kindled ! ’ Both (the Adhvaryu and
the Pratiprasthitr^) then put firewood on (the fire)
and both reserve one kindling-stick each ; and they
both pour out the first libation (flghira). There-
upon the Adhvaryu says, ‘ Agnidh, trim the fire ! ’
Although the summons is given, the trimming does
not take place (immediately)

20. Thereupon the PratiprasthAt^'f returns (to
where the sacrificer’s wife is seated). When he is
about to lead the wife away, he asks her, ‘With

* The author here apparently allludes to a different way of trans-
ferring the fire to the new fire-places from that detailed by KityS-
yana (see p. 592, note r). The same mode seems to be referred to
by the Paddhati on K 4 ty, V, 4 (p. 467). According to this mode
(called samfiropa«a, or mounting of the fire), the old fires are
‘taken up’ by means of the two aranis being lighted, or rather
heated, at them, and then ‘ churned out ’ and placed on the newly-
prepared hearth-mounds.

^ For the detailed course of procedure, see I, 3, g, i seq.

® Asa«snsh/am eva bhavati sampreshitam. The KSnva recen-
sion reads, asawsnshAi evfignir bhavati sampreshitaA Cf. par. 30.

II KAiVDA, 5 ADHViYA, 2 BRlRMAiVA, 22. 397

whom boldest thou intercourse?’ Now when a
woman who belongs to one (man) carries on inter-
course with another, she undoubtedly commits (a sin)
against Varu«a. He therefore thus asks her, lest
she should sacrifice with a secret pang in her mind;
for when confessed the sin becomes less, since it
becomes truth'; this is why he thus asks her. Aiid
whatever (connection) she confesses^ not, that indeed
will turn out injurious to her relatives.

21. He then makes her say the text (III, 44),
‘ We invoke the Maruts, the voracious consumers of
enemies, delighting in their porridge.’ This (verse)
is (of like import) as the invitatpry prayer : she
therewith invites them to these dishes^.

22. Of these (dishes) there is one for each de-
scendant; as many (children) as there are in the
(sacrificer’s) family, so many (dishes) there are, ex-
ceeded by one. There being one for each descendant,
he thereby delivers from Varu«a’s noose one by
one the children born to him ; and there being an
additional one, he thereby delivers from Varuwa’s

* According to Katy. V, 5, 7-9, she is either to give the total
number or the names of her lovers, or to hold up as many stalks
of grass. [If she have none, she is to reply, ‘with no one else.’
Comm.] — He makes the wife speak (confess) ; (thereby) he renders
her pure, and then he leads her to penance. Were she not to reveal
(the name of) a paramour she has, she would harm a dear relative.
Let her declare “N.N. is my paramour,” by thus declaring (any one)
she causes him to be seized by Varu«a.’ Taitt. Br. I, 6, 5, 2.

* According to the Black Ya^s, the Pratiprasthitn mutters this
formula, while leading the mistress to the place of offering. The
sacrificer then recites as the invitatory prayer the verse given in
par. 28 (Vig-. S. Ill, 46); while the offering-prayer (VSg. S. Ill, 45)
and the text III, 47 (p^t- ®9) ^tre muttered by both the husband and
wife. Taitt. I, 6, g, 3 argues against the practice of the wife being
made to pronounce the anuvfikyfi.

398

5ATAPATHA-BRAHMAi\7A.

noose those children of his that are as yet unborn :
this is why there are (the same number of dishes)
exceeded by one.

23. (In the form of) dishes they are, because it
is from dishes that food is eaten; and of barley
they are prepared, because it was when they (the
creatures) had eaten the barley corn that Varu«a
seized them. From the winnowing basket she
offers, because food is prepared by means of the
winnowing basket. The wife offers (together with
her husband) : thus he delivers his offspring from
Varu;^a’s noose through conjugal union.

24. She offers previously to the sacrifice, pre-
viously to the oblations, since the people do not
eat offerings, and the Maruts are the people. Now
when Pra/ipati’s creatures, being seized by Varuwa,
became rent all over, and sat and lay them down,
breathing in and breathing out, then the Maruts
destroyed their sin ; and so do the Maruts now
destroy the sin of his (the sacrificer’s) offspring.
This is why she offers previously to the sacrifice,
previously to the oblations.

25. He^ offers in the southern fire, with the text
(III, 45), ‘Whatever (sin we have committed) in
the village and forest,’— for both in the village and
in the forest sin is committed ; — ‘ whatever in society
and in our own self,’— by ‘ whatever (we have com-
mitted) in society,’ he means to say ‘ against man;’
and by ‘whatever in our own self’ (indriya), he
means to say ‘against the gads ; whatever sin

^ According to KSty. V, 5, ii, either the mistress alone offers,
or she together with her husband. In the latter case, the offering-
formula (as well as the dedicatory formula, ‘This to the Maruts’)
is pronounced by both.

11 kXnDA, 5 ADHYAyA, 2 BRAHMAiVA, 29. 399

we have here committed, that we expiate by offering,
Svdhd ! ’ — whereby he says ‘ whatsoever sin we ha:ve
committed, from all that we rid ourselves.’

26. Thereupon he mutters the (verse) addressed
to Indra and referring to the Maruts. — Now when
the Maruts destroyed the sin of Pra^Apati’s crea-
tures, he thought within himself, ‘ I hope they will
not destroy my creatures.'

27. He muttered that (verse) addressed to Indra
and referring to the Maruts. Indra indeed is the
nobility, and the Maruts are the people; and the
nobility are the controllers of the people : ‘ They
shall be controlled,’ he thought ; and therefore (that
verse, VA^. S. III,. 46) is addressed to Indra.

28. ‘ Let there not, O Indra, be (fight) for us here
in battles with the gods, since there is a share for
thee in the sacrifice, O fiery one! — for thee, the
mighty showerer of gifts, whose Maruts the song
of the offerer stream-like celebrates.’

29. He then makes her say the text (VA^. S. Ill,
47), ‘ The men skilled in the work have done the
work,’ — those skilled in the work have indeed done
the work; — ‘with pleasing song;’ — for with song
they have done it. ‘ Having done the work for the
gods;’ — ^for the gods indeed they have done the
work; — ‘go home, ye companions!’ — they are now
together with her while she is led thither from an
other place : hence she says, ‘ ye companions ’ (saiA-
bhh, ‘ being together ’). ‘ Go home,’ she says, because
that wife doubtless is the hind part of the sacrifice,
and he has just now made her take her seat to the east
of the sacrifice. ‘ Home’ doubtless means the house,
and the house is a resting-place : hence he thereby
makes her rest in that resting-place, the house.

400

5ATAPAT HA-BR AHMAiVA.

30. Having led her back (to her seat) the Prati-
prasth^Lt?'^ returns (to his place by the side of
the southern altar). They now trim the fire When
the fire has been trimmed, both (the Adhvaryu and
Pratiprasthim) make the second libation (of butter).
Thereupon the Adhvaryu, having called (on the
Agnidhra) for the ‘ 5 rausha/,’ chooses the Hotrf.
The chosen Hotri then seats himself on the
Hotrf’s seat beside the northern altar ; and having
seated himself, he urges (the Adhvaryu and Prati-
prasth^Ltrf) to proceed. Being- thus urged to proceed,
they both take up the spoons and step across (to
the south side of the fires). After stepping across
and calling for the ‘ ^Srausha/,’ the Adhvaryu says
(to the Hotri), ‘ Pronounce the offering-prayer on
the kindling-sticks ! ' and ‘ Pronounce the offering-
prayer ! ’ at each (subsequent fore-offering). Pouring
(the butter in the spoons) together (into the ^uhfi)
at the fourth \ they both proceed with the nine
fore-offerings ®.

31. Thereupon the Adhvaryu says (to the HotW),

^ The Kinva. text has more correctly, ‘He trims both fires;’
since it is the Agnidhra who has to trim both the northern and
southern fires. See par. 19.

® The recipients of the first four fore-offerings are the same as
at the normal haviryagwa (cf. p. 146 niote), viz. i. the kindling-sticks
(samidhs); z. Tanfinapfit (or Nararawsa); 3. the I^is; 4. the
Barhis. The remaining ones are — 5. the doors (of heaven);
6. dawn and night; 7. the two divine Hotr/s; 8. the three god-
desses (Sarasvati, Idi, and Bhfirati); 9. all the deities to whom
offering is made during the sacrifice (see I, 5, 3, 22 seq.). The
objects of the first eight offerings are identical with those of the
first eight verses of the Apri hymns.

’ Or, ‘ at every fourth (fore-offering)?’ According to the Pad-
dhati on Kfity. V, 5, the butter is poured together at the fourth and
seventh prayi^as. See also I, 5, 3, 16.

II kKnda, 5 adhyAya, 2 brAhmahta, 35. 401

‘ Pronounce the invitatory prayer to Agni ! ’ referring
to Agni’s butter-portion Both (the Adhvaryu and
Pratiprasthitrz) having taken four ‘ cuttings ’ of
butter, they step across (to the north side of their
respective fires). Having stepped across and called
for the ‘vSrausha/,’ the Adhvaryu says (to the
Hotrz), ‘ Pronounce the offering-formula to Agni ! ’
After the ‘Vasha/’ has been uttered, they both
pour out the oblation.

32. The Adhvaryu then says, ‘ Pronounce (the
invitatory prayer) to Soma!’ referring to Soma’s
butter-portion. Both having taken four cuttings
of butter, they step across. Having stepped across
and called for the ‘ .Srausha/,’ the Adhvaryu says
(to the Hotrf), ‘Pronounce the offering-prayer to
Soma! ’ After the ‘ Vasha^’ has been uttered, they
both pour out the oblation.

33. Thus whatever has to be done by speech, that
the Adhvaryu does, and not the PratiprasthAtrz. N ow
as to why the Adhvaryu alone calls for the ‘Srausha/.’
Here indeed when the ‘ Vasha/’ is pronounced, —

34. The Pratiprasthitrf is merely the imitator of
what is done (by the Adhvaryu). For Varu«a is the
nobility, and the Maruts are the people : hence he
thereby makes the people the imitators, the followers
of the nobility. But were the PratiprasthAtrf also
to call for the ‘ 3 rausha/,’ he would doubtless make
the people equal in power to the nobility : for this
reason the PratiprasthAtrf does not call for the
‘^rausha/.’

35. The PratiprasthAtrf sits down, after taking the
two offering-spoons in his hand. The Adhvaryu then

[i*]

' See I, 6 , I, 20 seq.
D d

402

mtapatha-brAhmaya.

proceeds with those oblations, — viz. Agni’s cake
on eight potsherds, Soma’s pap, Savitr^s cake on
twelve or eight potsherds, Sarasvati’s pap, Phshan’s
pap, and Indra and Agni’s cake on twelve potsherds.

36. Thereupon, being about to proceed with
those two oblations of curds, (the Adhvaryu and
Pratiprasthdtfv) exchange (the ram and ewe) : the
ram which was on the Maruts’ (dish of curds) he
(the Adhvaryu) places on that of Varu«a ; and the
ewe which was on Vanma’s (dish of curds) he (the
PratiprasthAti''/) places on that of the Maruts. Now
the reason why they make this exchange, is this, —
Varu«a is the nobility, and the male represents
eneigy : hence they thereby bestow energy on the
nobility. The female, on the other hand, is without
energy ; and the Maruts are the people ; hence they
thereby cause the people to be without energy.
This is why they make this exchange.

37. The Adhvaryu now says (,to the Hotrf), ‘ Pro-
nounce the invitatory prayer to Varuwa ! ’ He then
pours an ‘ under-layer ’ of butter (into the ^uhh),
takes two cuttings from Varu«a’s curds, and with
either of the two cuttings puts the ram (in the
spoon). He then pours butter thereon, replenishes
(the place whence) the two cuttings (have been
made), and steps across (to the south side of the
fire). After stepping across and calling for the
‘ ,Srausha/,’ he says (to the Hotrz), ‘Pronounce the
offering-prgiyer to Varu^ia!^ and, on the ‘Vasha/’
being uttered, he pours out the oblation.

38. Thereupon the Adhvaryu takes both spoons
in his left hand; and taking hold of the Prati-
prasthAtrf’s garment, says (to the Hotri), ‘Pro-
nounce the invitatory prayer to the Maruts ! ’ The

IT kInDA, 5 ADHyAyA, H BRAHMAiVA, 4I. 4O3

PratiprasthAtr? then makes an ‘under-layer’ of butter
(in his ^hh), and two cuttings from the curds of
the Maruts, and with either of the two cuttings puts
the ewe (in the spoon). He then pours butter
thereon, replenishes (the place of) the two cuttings,
and steps across (to the south of the fire). The
Adhvaryu, having called for the ‘ KSrausha/,’ says (to
the Hotrf), ‘Pronounce the offering-prayer to the
Maruts!’ and on the ‘Vasha/’ being uttered, (the
Pratiprasthit?'?) he pours out the oblation.

39. The Adhvaryu then proceeds with the cake
on eleven potsherds for Ka ; and having made that
offering, he says, ‘ Pronounce the invitatory prayer
to Agni Svish/ak^'ft (“the maker of good offering’’) I ’
The Adhvaryu then takes cuttings from all (his)
oblations, one from each ; and the PratiprasthAtW
also takes one cutting from that oblation of curds
(to the Maruts). They then pour twice butter upon
(the portions), and step across (to the south side of
the fires). On stepping across and calling for the
‘.Srausha/,’ the Adhvaryu says, ‘Pronounce the offer-
ing-prayer to Agni Svish/ak;»'ft ; and after the (con-
cluding) ‘ Vasha/^,’ they both pour out the oblation.

40. The Adhvaryu now cuts off the fore-portion.
Having then cut off the IdA piece by piece, he hands
it to the Pratiprasthitrf; and the PratiprasthAtrf
puts thereon two cuttings from the Maruts’ curds.
He (the Adhvaryu) then pours twice butter thereon.
After invoking (the Id^), they cleanse themselves k

41. Thereupon the Adhvaryu says, ‘ O Brahman,
shall I step forward ? ’ Having put on the (remain-
ing) kindling-stick*, he says, ‘Agnidh, trim the fire!’

^ See I, 8, I, 18-43. ’ See II, 5, 2, 19, and I, 8, 2, 3.

D d 2

404

jatapatha-brAhmajva.

He, the Adhvaryu, then pours the clotted butter ^
(in the pnshadi^a-upabhrA) into the two spoons
(the ^hA and upabhrzt) ; and the Pratiprasthit?"/
also, if he have any clotted butter, divides it into
two parts and pours it (into the two spoons) ; but
if there is no clotted butter, he divides the buttpr
in the upabh^'ft in two parts and pours them out
separately. Then both step across (to the south
side of the fires). The Adhvaryu, having stepped
across and called for the ‘ •S’rausha/,’ says (to the
Hot?'/), ‘ Pronounce the offering-formula to the
gods!’ and, ‘Pronounce the offering-formula !’ at each
(subsequent after-offering). Thus they both perform
the nine after-offerings pouring together (the butter
from the spoons) at the (or at every) fourth after-
offering. The reason why there are nine fore-
offerings and nine after-offerings, is that he thereby
delivers the creatures both times from Varu«a’s
noose,— by the fornier (he delivers) the upright and
by the latter those looking to the ground: for this
reason there are nine fore-offerings and nine after-
offerings.

42. They both then separate the spoons ® after
laying them (on the altars). Having separated the
spoons, and anointed the enclosing-sticks ; and hav-
ing thereupon taken hold of the (middle) enclosing-

^ Pr*shad- 4 ^ya (lit. mottled butter) is clarified butter mixed
with sour milk.

* The recipients of the nine after-offerings are as follows : i. The
divine Barhis ; 2. the divine doors ; 3. the divine dawn and night ;
4. the two divine benefactresses (^osh/ri) ; 5. the two goddesses
of potent sacrifice (fir^huti) ; 6 . the two divine Hotris ; 7 . the three
goddesses; 8, the divine Narira/wsa; 9. the divine Agni Svishr
/akrft. Cf. p. 400, note 2.

® See I, 8, 3, I seq.

II kKnda, 5 adhyAva, 2 erAhmajva, 45. 405

stick, and called for the (Agnidhra’s) ‘ 5rausha/,’ the
Adhvaryu thus addresses (the Hotri) ’‘j ‘ The divine
Hotrfs are summoned for the proclamation of suc-
cess; the human is called upon for the song of
praise!’ The WoXri then intones the song of praise
(sdktavcLka). Thereupon both seize their prastara-
bunches and throw them (into the fires) ; both take
a single straw each therefrom and remain sitting
by (the fires ) ; when the Hotrf recites the song of
praise, —

43. The Agnidhra says, ‘ Throw after ! ’ Both (the
Adhvaryu and Pratiprasthitrf) throw (the stalk) after
(the prastara) ; and both touch themselves,

44. He (the Agnidhra) then says ‘ Discourse
(with me) I ’ [The Adhvaryu asks,] ‘ Has he gone
(to the gods), Agnidh ? ’ — ‘ He has gone ! ’ — ‘ Bid
(the gods) hear 1 ’ — ‘ Yea, may (one) hear ! ’ — ‘ Good-
speed to the divine Hot^'zs ! Success to the human I’
— The Adhvaryu also (afterwards) ® says (to the
Hot^'f), ‘ Pronounce the “ All-hail and blessing I ” ’
They both throw the enclosing-sticks (into the fire) ;
and after taking up the spoons together, they both
place them on the wooden sword*.

45. Thereupon the Adhvaryu returns (to the
GArhapatya fire) and performs the Patnlsaw-
yd^as®. The PratiprasthAtrf, in the meantime,

1 See I, 8, 3, 10 seq. * See I, 8, 3, 20 seq.

• In thus briefly recapitulating the chief points of the course of
sacrificial performance, the author’s object is merely to assign to
each oflSciating priest — especially to the Adhvaryu and his assist-
ant, the Pratiprasth^tr; — his special share of business. In the
actual performance, the pronunciation of the formula of ‘All-hail
and blessing’ (see I, 9, i, 26), of course, comes after the throwing
of the enclosing-sticks into the fire (see I, 8, 3, 22).

^ See l, 8, 3, 26. “ See l, 9, 2,1.

4o6

satapatha-brAhmajva.

remains waiting. After performing the Patnisaw-
yifas, the Adhvaryu steps up (to the northern
fire).

46. He (the Adhvaryu) performs the three’Sami-
sh/aya/us (with the respective texts) the Prati-
prasthitrf takes up his spoon (and performs those
oblations) silently. — The same garments, worn by the
sacrificer and his wife at the Vai.S'vadeva, should be
put on also on this occasion. They now take (the
havis) mixed with the burnt scrapings of the Varu«a
curds, and betake themselves to (the place of) the
expiatory bath (avabh^'ztha). This (ablution) stands
in relation to Varu/za, (being performed) with a view
to deliverance from Varu»a’s power. No Siman-
hymn is sung on this occasion, for at this (sacrifice)
nothing whatever is performed with a Siman-hymn.
Having silently walked thither and entered (the
water), he (the Adhvaryu) immerses (the vessel
containing the scrapings).

47. With the text (Vi^. S. Ill, 48), ‘O laving
bath, laving thou glidest along : with the help of
the gods may I wipe out the sin committed against
the gods, and with the help of mortals the sin
committed against mortals ! Preserve me, O God,
from injury from the fiercely-howling (demon)!’
Those (garments worn while bathing) * he may give

^ See p. 390, note 3-

“ Kity. V, 5, 30-33, and the scholiasts supply the following par-
ticulars: The sacrificer and his wife, accompanied by the priests,
are to repair to some quiet part of flowing water. The Adhvaryu
then takes the sacrificer by the arm and makes him enter the
water. Thereupon he himself enters, strews sacrificial grass on the
water, puts a stick on it, and thereon offers a spoonful of butter
to Agni. Then follow six oblations, viz. four fore-offerings,
performed in the usual way (the one to the Barhis being omitted) ;

n KkNDA, 5 ADHYAyA, 2 BRAHMAJ^A, 48. 407

to whichever (priest) he chooses, sin^ they are not
the garments of an initiated person. Even as a snake
casts its skin, so does he cast away all ^in
48. Thereupon they shave (the sacrificer )
and beard; and take up the two fires S-for only
after changing his place (to the ordmary samfiaal
ground) he performs that (other) sacrifice , since it is
not proper that he should perform the Agnihotra on
die Laravedi ; for this reason he
Having gone to the house* and ■churned out *e
fires he performs the full-moon offering. Ihese
seasonal offerings doubtless are

whereas the full-moon offering is a regular, esta-
mSS sacrifice: hence he finally estaU. - ^
self by means of that regular sacrifice ; and *“efo
Te changes his place (to the ordinary sacnficial

ground).

„ obkllon of bullor to °,ff» ..roEns

curds to Agni and \aru«a. O ‘butter-portions’ to Agni

instead of six, via. four ^ Agni-Varu«a, and two

and Soma, the two oblations to Varu«a and butter-pot, with

after-offerings. The Adhva,ryu then bficer and his wife

the text Va^. S. Ill, 48. j^blck. They then come

bathe without diving, but wash each other s bacK*

out of the water and put on tresh c o hc^ churning-

1 Viz. by lighting (or heating) at ^ hearths.

,aoks, by means of vhich .he files of file isb-i, '

According to Ibe Padi^ati, I e le 20 ) to tbe end. ate

f,„„ Ui. offering of .he li.i^s (see I, 9. s.J9)

peifotmed previously to the ^ 2 19, vhere, however,

s Via. , he Mi-moon . 1 ^; Uri ,ui» inegniai.

’’’’.'tES lo the ordinary sacrificial ground.

4o8

^ATAPATHA-BRAHMAiVA.

Third Brahmaa^a.

C . The SIkamebha Offerings ^

1. Verily, by means of the VaruKapraghis^^
Pra^&pati delivered the creatures from Varu«a’s
noose ; and those creatures of his were born without
disease and blemish. Now with these Sikamedha
offerings, — therewith indeed the gods slew Vrftra,
therewith they gained that supreme authority which
they now wield ; and so does he now therewith slay
his wicked, spiteful enemy and gain the victory:
this is why he performs these offerings in the fourth
month (after the VaruwapraghdsM). He performs
them on two successive days.

2. On the first day he offers a cake on eight
potsherds to Agni Anikavat®. For it was after

^ The performance of the Sdkamedha offerings requires two
days. In the first place — after the Ahavantya has been ‘ taken out '
from the G^rhapatya — both fires are taken up by means of (or
'made to mount’) the two kindling-sticks, and transferred (by
‘churning out") to another altar (the uttaravedi). On the first
day oblations are then made to Agni Anikavat, the Maruta>^
Sdntapan^>^ and the Maruto Grfhamedhina^, these being
completed on the next morning by a Darvihoma to Indra, and
an oblation of cake to the M a r u t a ^ K r i i n a^. Then follows the
Mahihavis, consisting — besides the five constant oblations — of
oblations to Indra- Agni, Mahendra, and Vuvakarman. In the
afternoon takes place the Mahipitrfya^wa, or (Gieat) sacrifice
to the Manes (performed on a special altar and fire-place, south
of the DakshMgni); which is succeeded by the Traiyambaka-
homa, or offering to Rudra Try ambaka, performed on a cross-way
somewhere north of the sacrificial ground.

2 That is, Agni, the ‘ sharp-pointed ’ or ‘ sharp-edged ; ’ an epi-
thet apparentiy referring to the pointed flames or tongues of. Agni.
The St. Petersburg Diet, takes it to mean ‘ Agni, possessed of a
face." Perhaps it may mean, ‘ Agni, constituting the front or van
of the army.’ In *Sat. Br. Ill, 4, 4, 14, Agni is likened to the point
(anika) of the thunderbolt, Soma to its shaft (j^afya), and Vislwzu

II kAnda, 5 adhyIya, 3 brIhmai^a, 4 - 409

shaping Agni into a sharp point that the gods
rushed forward, intent on slaying Vrztra. ; and that
sharp point, Agni, swerved not. And so does he
(the Sacrificer) now rush forward, after shaping Agni
into a sharp point, intent on slaying his wicked,
spiteful enemy ; and that sharp point, Agni, swerves
not : this is why he sacrifices to Agni Anikavat.

3. Thereupon, at midday, he offers a potful of
boiled grain (<^aru) to the Maruts, the Scorchers
(ScLntapand^), for at midday indeed the scorching
winds scorched Vritra.; and thus scorched he lay
panting and gasping, being rent all over. And so
do the scorching winds scorch his (the Sacrificer’s)
wicked, spiteful enemy : hence (he sacrifices) to the
Maruts, the Scorchers.

4, Thereupon, (in the evening, he offers a potful of
boiled grain) to the Maruts, the Householders {Grz-
hamedhina,^). That pap he cooks after driving

to the part where the point is fixed on the shaft (kulmala).
Compare the corresponding passage in Taitt. Br. I, 6, 6 : ‘The
gods and Asuras were contending. Agni spake, “My body is
anikavat (possessed of an army, acc. to Sdya;za): satisfy it and
you will overcome the Asuras, T’ The gods prepared a cake on
eight potsherds for Agni Anikavat. Agni Anikavat, being pleased
with his share, produced for himself four anikas; and thereby
the gods prevailed and the Asuras were defeated. . . . Now Agni
Anikavat is yonder sun : his rays are the anikas/ Here anika
would rather seem to mean either ‘ daft V or ‘face/ [In Taitt. Br.
I, 6, 2, 5 , in the battle between the gods and Asuras, Agni is repre-
sented as the mukham of the gods, which Sayawa takes to mean
the ‘van-guard' or ‘the champion’ of the gods. Compare also
^'at. Br. II, 6, 4, 2 ; XI, 5, 2, 4]. Acc. to the Black Ya^us, the cake
to Agni Anikavat is to be prepared (or offered) simultaneously
(s^kam) with the rising of the sun; whence is probably derived
the term ‘ Sikam-edha/

1 I e. into a sharp-pointed weapon ; or, perhaps, ‘ after appoint-
ing Agni their leader.’ Cf. p. 449 note; and *Sat. Br. V, 3, i, i.

410

mtapatha-brAhmajva.

away the calves (from the cows) with the (pal4ja-)
branch, and having (all the cows) milked into the
pot containing the strainers. Now, whenever (in
preparing the pap) they use (whole) rice-grains, then
that is a /^aru : this nourishment^ the gods took
when they were about to slay Vrztra on the morrow;
and so does he (the Sacrificer) now take that
nourishment, being about to slay his wicked, spiteful
enemy. The reason, then, why it is milk-pap, is that
milk is nourishment, and rice-grains are nourishment,
and that he thus puts into him (S.tman) that twofold
nourishment. Fcr this reason it is a rice-pap
(prepared) with milk.

5 . The practice, in regard to this (pap, is as
follows). The same altar covered (with .'sacrificial
grass) which served for the (oblation to) the Maruts,
the Scorchers, is (now used)^. Near this covered
altar they lay down the enclosing-sticks and pieces
of wood. Having had (the cows) milked in the
same way (as before), he (the Adhvaryu) cooks the
pap ; and having cooked it and basted it with butter,
he removes it from the fire.

6 . They then rinse either two plates or two
dishes, and put that (pap) thereon in two equal

‘ That is, strengthening food Instead of medhas, the Ki»va
recension has throughout medham (as once in our text).

’ At' the preceding offering, that to the Maruta/i SintapantlA,
the ish/i is either to be interrupted at the end of the Samish/aya^gus
(see I, 9, 2, 25-28), or only the offering of the Barhis (I, 9, 2, 29-
31) is to be omitted. The concluding ceremonies are to be per-
formed either on the same day, after the offering to the Maruto
GrfhamedhinaA— which itself concludes with the Idi, and (acc.
to Taitt. Br. 1 , 6, 6, 6) has neither fore-offerings nor after-offerings—
or the following morning after the Darvihoma (see par. 17). Kity.
V, 6, 3-5 2-33.

II kKnDA, 5 ADHYAyA, 3 BRAHMA^^A, 9. 411

parts. Having then made a hollow in each (pap), he
(the Adhvaryu) pours clarified butter therein, and
wipes both the dipping-spoon and the .offering-
spoon. Thereupon he takes the two dishes of pap,
and walks up (to the altar) ; and again, he takes
the dipping and offering spoons, and walks up ; and
having touched^ the covered altar, and laid the
enclosing-sticks round (the fire)^, he puts on as
many pieces of firewood as he thinks fit. He then
deposits those two dishes of pap, and the dipping and
offering spoons, in their places (outside the altar).
The Yiotri sits down on the H ot?-fs seat. T aking the
dipping and offering spoons, he (the Adhvaryu) says, —

7. ‘Pronounce the invitatory prayer to Agni!’
with reference to Agni’s butter-portion. He then
takes four ‘cuttings’ of butter from the hollow
of the southern pap, and steps over (to the south
side of the fire). Having stepped over, and called
for the (Agnfdhra’s)‘vS’raushai;,’ he says (to the Uotn),

‘ Pronounce the offering-prayer to Agni !’ and pours
out the oblation, as soon as the Vasha^ has been
uttered.

8. He then says, ‘Pronounce the invitatory prayer
to Soma ! ’ with reference to Soma’s butter-portion. H e
then takes four cuttings of butter from the hollow of
the northern pap, and steps over. Having stepped
over and called for the ‘ .Srausha/, he says. Pro-
nounce the offering-prayer to Soma ! and pours out
the oblation, as soon as the V asha/ has been uttered.

9. He then says, ‘ Pronounce the invitatory prayer

‘ According to K^ty. V, 6, 14, he is to do so either silently, or
with the text (Va^. S. II, a) used in spreading the sacrificial grass
on the altar. See I, 3, 3, n.

rSee I, 3, 3, rs; 3. 4, t seq.

412

5'ATAPATHA-BRiHMAiVA.

to the Maruts, the Householders!’ He makes an
‘under-layer’ of butter (in the offering-spoon) from
the hollow of the southern pap, takes two cuttings
from the latter, pours some butter thereon, and steps
across. Having stepped across and called for the
‘ .Srausha/,’ he says, ‘ Pronounce the offering-prayer to
the Maruts, the Householders I’ and pours out the
oblation as soon as the Vasha/ has been uttered.

10. He then says, ‘ Pronounce the invitatory prayer
to Agni Svish/Jakrft^ !’ He makes an under-layer of
butter from the hollow of the northern pap, takes two
cuttings from the latter, pours some butter thereon,
and steps across. Having stepped across and called
for the ‘ kSraushai^,’ he says, ‘ Pronounce the offering-
prayer to Agni Svish/akrzt !’ and pours out the
oblation as soon as the Vasha/ has been uttered.
Thereupon he cuts off the 1^/4 but no fore-portion®.
Having invoked (the they cleanse themselves.
This is one mode of performance.

11. Then there is this other. The same altar
covered (with sacrificial grass) which has served for
the Maruts, the Scorchers, is (used now). Near
this covered altar they lay down the enclosing-sticks
and pieces of firewood; and having had (the cows)
milked in the same way (as before) he cooks the rice-
pap. The butter he puts on so as to be no mere
accessory*. Having cooked (the pap) and basted

* See I, 7, 3, i seq. * See I, 8, i, i seq.

® See 1 , 7, 4, 6 seq.

* Ned eva prativejam %yam adhurayati. There seems to be
some mistake here. The commentary on Kdty. V, 6, 6 has ‘ tad
eva ’ instead of ‘ned eva.' Siyawa says that the butter is put on
the Dakshi«dgni ; but according to KSty. V, 6, 24, it is put on the
fire together with the pap. The K 4 »va text has, abhyardha $gyAm

II kAivda, 5 adhyIya, 3 brAhmajva, 13. 413

it, and removed it (from the fire), he anoints it. He
then removes the butter in the pot (from the fire),
and wipes the dipping and offering spoons. There-
upon, taking the dish with the pap, he walks up (to
the altar); and again, taking the butter in the pot, he
walks up ; and. again, taking the dipping and offering
spoons, he walks up (to the altar). He then touches
that covered altar, lays the enclosing-sticks round
(the Ahavaniya fire), and puts on as many pieces of
wood as he thinks fit He then deposits successively*
(in their respective places) the dish with the pap,
the pot with butter, and the dipping and offering
spoons. The Hotrt sits down in the Hotrfs seat
Taking the dipping and offering spoons, he (the
Adhvaryu) says, —

12. ‘Pronounce the invitatory prayer to Agni!’
with a view to (offering) Agni’s butter-portion. He
then takes four ‘ cuttings ’ of butter from the pot
and steps across (to the offering-place on the south
side of the fire). Having stepped across and called
for the (Agnldhra’s) 5fausha/, he says (to the Hotr?),
‘ Pronounce the offering-prayer to Agni ! ' and pours
out the oblation, as soon as the Vasha^ has been
uttered.

13. He then says, ‘ Pronounce the invitatory
prayer to Soma!’ with a view to Soma’s butter-
portion. He then takes four cuttings of butter
from the pot, and steps across. Having stepped

stMlydm adhirrayati, 'he puts on the butter in the pot on the
near side.’

^ In the original this is expressed by repetition of the verb, as
was the case in the last sentence but one, where the original con-
struction is retained. The Ka«va text has merely, ‘Having taken
(the pap) with the dish, he hastes up (udidravati).’

414

SATAPATHA-BRiHMAiVA.

across, and called for the .Srausha/, he says, ‘ Pro-
nounce the offering-formula to Soma ! ’ and pours out
the oblation, as soon as the Vashai? has been uttered.

14. Thereupon he says, ' Pronounce the invita-
tory prayer to the Maruts, the Householders ! ’ He
then makes an ‘under-layer’ of butter (in the^uhh),
takes two cuttings from that pap, pours some butter
thereon, re-anoints (replenishes with butter the parts
of the sacrificial dish from which he has made)^ the
two cuttings, and steps across (to the offering-place).
Having stepped across and called for the 6’raushai^,
he says, ‘ Pronounce the offering-prayer to the Maruts,
the Householders!' and pours out the oblation, as
soon as the Vasha^ has been uttered.

15. Thereupon he says, ‘ Pronounce the invitatory
prayer to Agni Svish^akrft ! ’ He then makes an
under-layer of butter, takes one cutting from the
pap, pours twice butter thereon, without, however,
re-anointing the (place of the) cutting; and steps
across. Having stepped across, and called for the
.Srausha/, he says, ‘ Pronounce the offering-prayer
to Agni Svish/akrz't ! ’ and pours out the oblation,
as soon as the Vasha/ has been uttered.

16. He then cuts off the Id^, but no fore-portion.
Having invoked (the \dt), they (the priests) eat it.
As many members of (the sacrificer’s) household as
are entitled to partake of the remains of sacrificial

^ ‘ Pratyanakti ’ is probably the same as ‘ pratyabhighdrayati,’
generally applied to the basting of .the avadSna-sthSna, or that
part of the havis from whence the cuttings have been made (Mty.
I, 9, ii; the ‘replenishing’ of the havis in .Sat, Br. I, 7, 3, 6 refers to
the same thing). See, however, Kity. V, 6, 22, where it is ruled that
no pratyabhighiiraMa is to take place at the present sacrifice. The
Ka«va MS., on the other hand, reads, ‘he does not re-anoint the two
cuttings.' Perhaps he is to anoint separately the two cut-off pieces.

II kInDA, 5 ADHYAYA, 3 BR^HMAiYA, 1 7. 415

food ^ may eat (of the pap) ; or the officiating priests
may eat it ; or, if there be abundant pap, other
Brihmans also may eat of it. The pot having then
been covered, before it is quite emptied, they put
it away in a safe place, for the ‘ full-spoon ceremony.’
Thereupon they let the calves together with their
mothers ; and thus the cattle take that nourishment.
That night he performs the Agnihotra with rice-
gruel. In the morning they milk a cow, which
suckles an adopted calf^, for the purpose of the
offering to the fathers.

1 7. Thereupon, , in the morning, either after or
before the performance of the Agnihotra — which-
ever he pleases — he cuts out (the remaining
rice-pap) with the darvi-spoon * from the un-
emptied pot, with the text (Va^f. S. Ill, 49), ‘Full,
O spoon, fly away, well filled fly back to us !

’ That is, those who have been invested with the sacrificial cord.
According to Taitt. Br. I, 6, 7, i the mistress of the house is not to
eat of it, but an additional (prativera) pap is to be cooked specially
for her on the Dakshiwa fire.

* Tn the morning they tie up the (adopted) calf of a nivinyfi
(cow suckling a strange calf),’ KS«va text.

* The Darvi-homa, or oblation of a darvi-spoonful of boiled
rice to Indra, the associate of the Maruts, may be considered as
part of the Grfhamedhiyfi ish/i, being, as it were, an offering of
remains (or scrapings, nishkisa, Taitt. Br. I, 6, 7, 3) ; cf. Kfity. V,
6, 33. Like all (Suhoti-ofierings, the darvi-homa is performed by
the Adhvaryu while seated on the north side of the fire. According
to Taitt. Br. I, 6, 7, 3, it is to be offered in the Gfirhapatya, but
according to Kfity. V, 6, 38 (comm.) in the Ahavanlya. If the
Concluding ceremonies of the Santapaniyfi ish/i (from the offering
of the Barhis) have not already been performed on the previous
night, they have to be performed after the conclusion of the darvi-
homa. If, however, only the offering of the Barhis was then
omitted, the darvi-homa, if performed before the Agnihotra, is
followed immediately by that oblation.

4i6

SATAPATHA-BRAHMAiVA.

O thou (Indra), of a hundredfold powers, let us two
barter food and drink, like wares !’ In like manner
as an invitatory prayer (is used at offerings) so
does he by this (verse) invite him (Indra) to that
share.

1 8. Let him then tell (the Sacrificer) to make
a bull roar. ‘ If it roars,’ say some, ‘ then that
(sound) is the Vasha/f; let him offer after that
Vasha/.’ And in this way indeed he calls Indra
in his own form to the slaying of Vrztra^; for the
bull is indeed Indra’s form : hence he thereby
calls Indra in his own form to the slaying of
Vrftra. If it roars, then one may know that
Indra has come to his sacrifice, that his sacrifice
is with Indra. And should it not roar, let the priest,
seated on the south side (viz. the Brahman), say,
‘Sacrifice!’ — this, indeed, is Indra’s voice.

19. He offers with the text (Vi^. S. Ill, 50),
‘Give unto me, (and) I give unto thee. Bestow
(gifts) on me, (and) I bestow on thee*! And mayest
thou give me guerdon, (and) I will give thee
guerdon ! Svihi ! ’

20. He then offers a cake on seven potsherds
to the sportive (Krtdina^) Maruts. For when
Indra went forward in order to slay Vrftra, the
sportive Maruts were sporting around him singing
his praises ; and even so do they sport around
this (Sacrificer), singing his praises, now that he
is about to slay his wicked, spiteful enemy : this

^ On the symbolic connection of the seasonal offerings, especi-
ally the Stkamedhi>i, with the slaying of Vritra, the evil spirit of
drought, see II, 6, 4, I.

* According to MaMdhara, this first line is spoken by Indra to
his worshipper ; the second line containing the latter's reply.

II KkjSTDAy 5 ADHYAYA, 4 BrAhMAJYA, 2 . 417

is why (he sacrifices) to the sportive Maruts K
Thereupon (follows the performance) of the Great
Oblation (Mahi-havis) : this (performance) is in
accordance with that of the great (seasonable)
oblation ^

Fourth BRAHMAiv^A,

1. Verily, by means of the Great Oblation the
gods slew Vmra® ; by means of it they gained that
supreme authority which they now wield; and so
does he (the Sacrificed) thereby now slay his wicked,
spiteful enemy, and gain the victory: this is why
he performs this sacrifice.

2. The mode of its performance (is as follows) :
They raise an uttara-vedi ^ ; they use clotted
butter ® ; and they churn the fire. There are nine

^ Comp. Taitt. Br. I, 6, 7, 4 : When Indra had slain VrAra (with
the thunderbolt) he went to the farthest distances, thinking that he
had missed (his aim). He said, ‘ Who will know this' [viz. whether
Vritra is really dead or not, comm.] ? The Maruts said, * We will
choose a boon, then we will know (find it out) : let the first obla-
tion be- prepared for us I They sported (danced about) on him
(Vrftra, and thereby found out that he was dead).

* That is to say, the Mahfi-havis, or Great Oblation, diough
apparently only an integral part of the Sfikamedhfi^, is in reality
its chief ceremony, and may therefore be considered as being itself
on a par with the other seasonal offerings ; hence it requires the
five- oblations common to all the ^aturmfisyas; see II, 5, i, 8-1 1.
The Black Ya^s it seems does not use the term Mahfi-havis, but
assigns more importance to the Mahfi-pitnya^a (see II, 6, i, i seq.).
See Apastamba's Paribhishfis, 80, 81 (M. Miiller, Zeitschrift der
Deutschen Morg. Ges. IX), according to which the sacrifice to the
Manes belongs to the Mahfiya^to.

* See p. 416, note i.

* See p. 392, note i. The southern altar is not required at
the present ceremony.

® See p. 404, note i.

[la]

EC

4i8

satapatha-brAhmajva.

fore-ofFerings and nine after-offerings \ and three
Samish^aya^s. In the first place there are those
five oblations

3. Now as to why there is a cake on eight pot-
sherds for Agni. With Agni, (shaped into) a sharp
point (te^as)®, indeed, they (the gods) slew him
(V^ftra) ; and Agni, that sharp point, swerved not ;
hence there is (a cake) for Agni.

4. Then as to why there is a rice-pap for Soma.
With the aid of Soma, the king, indeed they slew
him, they who have Soma for their king: hence
there is a pap for Soma.

5. Then as to why there is a cake on twelve,
or eight \ potsherds for Savitr/. Savitrz, indeed,
is the impeller (prasavitrz) of the gods ; and impelled
by Savitrf they slew him : hence there is (a cake)
for Savitff.

6. Then as to why there is a rice-pap for
Sarasvatf. Sarasvatl in truth is Speech; and
Speech indeed it was that cheered them up, saying,
‘Strike! slay®f’ Hence there is a pap for Sara-
svatl.

7. Then as to why there is a rice-pap for
Piishan. Pfishan doubtless is this earth ®, and this

* See II, 5, 2, 30 and 41.

^ See II, 5, X, IX, with note 9.

* See II, 5, 3, 2. This cake, again, is to be prepared (or offered)
simultaneoasly with the rising of the sun; see p. 409 note.

* According to Taitt. S. I, 8, 4 it is to be one on twelve
potsherds.

' The Ei«va text has, ‘ Attack (abhipadyasva) 1 strike 1 slay T

* This identification of Ffishan with the earth is very strange,
the more so as, at II, 5, i, ii, special stress is laid on the male
nature of Pfishan. Perhaps it is in his character of bountiful
bestower of food and catde, or as the tutelary god of travellers,
that he is so identified.

II TS-kNDA, 5 ADHYAYA, 4 BRAhMAWA, II. 419

earth, indeed, gave him (Vmra) up to slaughter ;
and they slew him, thus given up by her: hence
there is a rice-pap for Phshan.

8. Then follows a cake on twelve, potsherds
for Indra and Agni; for by means of that they
slew him, since Agni means fiery glow (te,^as),
and Indra means manly power, and by means of
these two powers they did indeed slay him.. More-
over, Agni is the priesthood, and Indra is the
nobility; having allied these two, having closely
united the priesthood with the nobility, they (the
gods) slew him by means of these two powers*:
hence there is a cake on twelve potsherds for
Indra and Agni.

9. Then follows a rice-pap for Mahendra. For
before the slaying of Vrztra he was indeed Indra ;
but after slaying Vrftra he became Mahendra (the
great Indra), even as (a king becomes) 4 mahAr^fa,
after obtaining the victory; hence there is a rice-pap
for Mahendra. And thereby indeed he renders him
great (strong), for the slaying of Vrftra : for this
reason also there, is a rice-pap for Mahendra..

10. Then follows a cake on one potsherd for
Vi^vakarman. To the gods, indeed, on perform-
ing the Sikampdha-sacrifice and obtaining the victory
(over V^ftra), that sacred work (karman) was made
complete (vi^va), and all was conquered ; and so
is that sacred work made complete, and all is con-
quered, by him who has performed the Sakamedha-
sacrifice and obtained the victory : hence there is a
cake on one potsherd for Vijvakarman.

11. And, verily, by performing this sacrifice the
gods became what race, what prosperity of the gods
there now is ; and that same race he propagates,

E e 2

420

satapatha-brAhmajva.

that same prosperity he attains, whosoever, knowing
this, performs this sacrifice. Let him therefore
perform this sacrifice.

Sixth AdhyAya. First BrAhmava.

1. Verily, by means of the Great Oblation the
gods slew VWtra, and gained that supreme autho-
rity which they now wield. And by means of the
sacrifice to the fathers they then recalled to life
those of them that had been slain in this battle;
and they, indeed, were the fathers : hence the
name YxXriya.gnz.'^ (sacrifice to the Manes).

2. Now the spring, the summer, and the rainy
season, — they are those who vanquished (Vntra);
and the autumn, the winter, and the dewy season, —
they are those whom they (the gods) recalled to
life®.

3. Now when he performs that sacrifice, he does
so, hoping that thus they (the Asuras) will not slay
any of his, or because the gods did so (perform it).
Moreover he thereby offers to those (fathers) the
share which the gods assigned to them ; and thus
he gratifies those whom the gods recalled to life, and
leads his own fathers up to a better world; and
whatever injury or loss he suffers through his own
unrighteous conduct (or wrong sacrificial perform-
ance) ^ that is thereby made good to him ; that is
why he performs this sacrifice (to the fathers).

\ This is generally called the M a h d p i t r iy ^gn a, as distinguished
from the ordinary monthly Pi trzya^^ a of the new-inoon sacrifice;
for which see II, 4, 2, i seq.

^ See II, I, 3, I seq,

® Instead of / iiara^zena,' the Kd«va MS. has ‘ fera«&a (1)/ Cf.
Sdyawa's interpretation *anu^ara»ena anugamanena ia/

n KANDA, 6 adhyAya, I brAhmaa-a, 8,

421

4. He offers a cake on six potsherds to the
Pitara^ Somavanta^, or to Soma Pitrfmat^
Six doubtless are the seasons, and the fathers are
the seasons : hence it is one of six potsherds.

5. Thereupon they parch barley-grain on the
AnvAhdryapaiana (or Dakshi«dgni) for the Pitaro
Barhishada/^^ -phey then grind one half of it;
and (the other) half remains thus unground, — this
is the parched grain for the Barhis-seated fathers.

6. Then a porridge is (prepared) for the Pitaro
'gnishvittd/^* (by the ground half of the parched
grain) being mixed with the milk of a cow suckling
an adopted calf, by stirring it once with a single
splinter. It is indeed once for all that the fathers
have departed, and hence it is stirred but once.
These are the oblations.

7. Now those (fathers) who have sacrificed with
Soma are the Pitara^ Somavanta^; and those
who gain the world (of the gods) by means of
cooked (sacrificial food) offered by them are the
Pitaro Barhishada^ ; and they who (have offered)
neither the one nor the other, and whom Agni
consumes by burning, they are the Pitaro 'gnishvdt-
tcl^. These, then, are the fathers *.

8. He takes out [the rice for] that cake of six
potsherds, while seated behind the GArhapatya, and
looking southwards, with the sacrificial cord over
his right shoulder. From thence he rises and

* That is, either to ‘ the fathers, accompanied by Soma (or
possessed of Soma),’ or to ‘ Soma, accompanied by the fathers.’
The Black Y^g-us assigns the oblation to Soma Pitninat.

“ That is, ‘ the fathers seated on the barhis.’

* That is, ‘ the fathers consumed by the fire.’

* ‘ These, then, are the three kinds of fathers,’ KS«va recension.

422

SATAPATHA-BRAHMAiVA,

threshes" (the rice), while standing north of the
Dakshka-fire, with his face towards the south. He
cleans it but once ^ ; since it is once for all that the
fathers have departed.

9. He places the two mill-stones on (the black
antelope skin, so as to be inclined) towards the
south®*; and puts die six potsherds on the south
part of the GArhapatya hearth. The reason why
they keep the southern direction is because that
is die region of the fathers ; this is why they keep
the southern direction.

10. Thereupon he raises a square altar south
of the Dakshi»igni ®. He makes the corners point
towards the intermediate quarters. There are doubt-
less four intermediate quarters, and the fathers are
the intermediate quarters : this is why he makes the
corners point towards the intermediate quarters.

11. In the centre of this (altar) he lays down the
fire. From the east, indeed, the gods came westwards
to the men: hence one offers to them while standing

^ Not thrice, as at an ordinary ish/i; see I, i, 4, 23.

Not towards the east, as at the Darj*ap6r«amdsa ; cf. p. 38,
note 3. At offerings to the Manes the south, as a rule, takes- the
place of the east, the west that of the south, &c.

® At the conclusion of the Aptya ceremony (cf. I, 2, 2, 18-3, 5)
he erects south of the (ordinary) Dakshiwa-fire. a (quadrangular)
shed (see further on, paragraph 20) with a door on the north side.
Inside it he prepares a quadrangular altaj: (of the same size as at
the Dar^aptr^iamasa ; cf I, 2, 5, 14) with the corners towards the
intermediate quarters, in the centre of which he makes the (new)
DakshMgni hearth. [According to Taitt. Br. I, 6, 8, 5-6 no
digging takes place in preparing the altar (which is to be square)
at the Pitnya^^a.] When the Dakshiwa-fire is transferred to the
new fire-piace, the PrawM-water (see p. 9, note) is carried after it,
followed by the Brahman and Sacrificer, and placed east (not north)
of the hearth. The laying down of the fire is preceded by the
usual fivefold lustration of the hearth (see p. a).

II KiNDA, 6 ADHYAyA, I BrAhMAJ^A, 12. 423

with his face towards the east. On all sides are the
fathers, for the fathers are the intermediate regions,
and the intermediate regions are indeed on all sid^ :
this is why he lays down the fire in the centre.

12. From thence he throws the gmss-bush (stam-
baya/us) eastwards b Having thrown away the grass-
bush, he first encloses (the altar) thus (viz. on the
west side), then thus (viz."' on the north side), then
thus (on the east side). Having enclosed it with
the first line of enclosure, he (the Adhvaryu) draws
(three) lines (across the altar) ® and [the Agnldhra]
removes (from them the dust) which has to be
removed. In. the same way he encloses it with the
second line of enclosure ; and having enclosed it with
the second line of enclosure, and smoothed it down,
he says, ‘ Pla,ce the sprinkling water on (the altar)!’
They accordingly place the sprinkling water on (the
altar) ; and the firewood and barhis they lay down
beside it®. He (the Agnldhra) wipes the spoons.
He then walks up (to the altar) with the butter (and

* Instead of northwards, as is done at the normal ishd; see I,
2, 4, 12 seq.

“ After tracing the first line of enclosttre, the .Adhvaryu draws
three lines across the altar, either from west to east or from south
to north; and says to the Agnldhra, ‘Take thrice!’ The latter
then takes the dust from the lines and throws it on the utkara (the
heap of rubbish, formed north of the altar in preparing the latter),
and thereupon again obliterates them. According to Kfity. II,
6, 29, the same ceremony may be performed at the Darrapfir«a-
mfisa; but there no mention is made of it by our author (see I,
2. 5, 12)-

’ Viz. the Agnldhra lays them down between the altar and the
pra«M/l (see p. 42a, note 3); the firewood behind (west of) the
sacrificial grass (barhis), and both with the tops towards the south.
The wooden sword also has been previously put down by the
Adhvaryu close behind the prawltM.

424

SATAPATHA-BRAHMAiffA.

puts it down thereon \ north of the sprinkling water).
He (the Adhvaryu) takes butter, while ‘ sacrificially-
invested

13. Here now they say, ‘Let him take butter in
the upabhr/t (by) twice (ladling with the dipping
spoon) ; since there are two after-offerings ® at this
(sacrifice).’ Let him, nevertheless, ladle eight times
into the upabhrft: let him do so, lest he should
depart from the manner of the sacrifice. After
ladling out butter, and shifting his cord back to
the right shoulder, —

14. The Adhvaryu takes the lustral water, and
sprinkles first the firewood, and then the altar*.
Thereupon they hand the sacrificial grass® to him,
and he puts it down (on the altar) with the knot
to the east Having thereupon sprinkled it and

* The lady of the house not being present at the sacrifice to the
Manes, neither the ceremony of girding (I, 3, i, 12 seq.), nor that
of her looking at the butter — ■while it is taken from the GSrhapatya
fire, along the east side of the Ahavaniya to the altar — takes place
on this occasion. According to the commentators on Kity. V, 8,
25 (Paddh. p. 519), however, the Adhvaryu has to look down on
the butter, with the same text (V%. S. I, 30) which \vas used by
the sacrificer’s wife. For some details to be supplied here, see I,
3, I, 22-28.

* He has hitherto worn his sacrificial cord on the right shoulder
and under the left arm eastward-invested ’), and now shifts it so as
to be on the left shoulder and under the right arm (‘ sacrificially-
invested ’). As to the taking or ladling of butter into the offering-
spoons, see I, 3, 2, I seq.

* See I, 3, 2, 9.

* See I, 3, 3, I seq.

' The barhis, bn this occasion, must have been cut close to the
, root (upamfilam, II, 4, 2, 1 7 ; fipamfile ditam, KS«va rec.). Accord-
ing to Taitt. Br. I, 6, 8, 6—7, on the other hand, it has apparently
to be torn up with the roots (yat parushi dina^n tad devfindm, yad
antarS tan manushy^/riim, yat samfilam tat pitr^itm).

11 kAjVDA, 6adHYAya, l BRAHMAyA, 1 6 .

425

poured out (the lustra! water on the lower ends
of the grass-stalks), and untied the knot, he (at
once) seizes the knot, not the prastara^ ; — it is once
for all that the fathers have departed ; hence he
does not take the prastara.

15. After undoing the band, he moves thrice*
round from right to left, spreading the sacrificial
^rass all over (the altar); while spreading it all
over from right to left in three layers, he reserves
as much as may serve for the prastara-bunch. He
then moves again thrice round (the altar) from left
to right. The reason why he again moves thrice
round from left to right, is that, while the first time
he went away from here after those three ancestors
of his, he now comes back again from them to this,
his own world : that is why he again moves thrice
round from left to right.

16. He lays the enclosing-sticks along (the fire,
with their tops) towards the south®; and the pra-
stara also he spreads (with the grass-tops) towards
the south; nor does he lay down the two vidh^^ftis
between (the barhis and the prastara). Once for
all the fathers have departed from hence : therefore
he lays no vidhrztis between.

‘ As he did on the former occasion, I, 3, 3, 5.

* According to Taitt. Br. I, 6, 8, 7, because the fathers abide in
the third world from here (trftiye vd ito loke pitaraA).

® Viz. he is to lay down the enclosing-sticks along the north,
west, and east sides, the last two with their tops towards the south.
The third text (cf. I, 3, 4, 4) has, of course, to be changed to ‘May
Mitra-Varuwa lay thee around in the east,’ &c.; as has also the one
he mutters after putting the two sticks on the fire, to ‘ May the sun
guard thee from the south against any imprecation I’ (I, 3, 4, 8.)
According to Taitt. Br. I, 6, 8, 8-9, on the other hand, he is to lay
down only t wo encIosing“Sticks (viz. the middle or western, and the
northern one, cf. Sfiya»a on Taitt. S. II, p. 72).

426

satapatha-brAhmaa^a.

1 7. Thereon he lays the ^hh, and east of it (on
the barhis) the upabhr?t. Having then put down
the dhruvd, the cake, the parched grain, and the por-
ridge (each east of the preceding one), he touches
the oblations.

1 8. All of them having now become ‘ sacrificially- '
invested,’ the Sacrificer and Brahman (being) thus
(invested) walk round (from the east, along the
south) to the west side ; and the Agnidhra (from
the west) to the east side (of the fire) \

19. They perform this (sacrifice) in a low voice.
Secret, indeed, are the fathers, and secret also is
(what is spoken) in a low voice : hence they perform
(the offering) in a low voice.

20. They perform it in an enclosed place. Secret,
indeed, are the fathers, and secret also is that which
is enclosed : hence they perform in an enclosed place.

21. While putting firewood (on the fire), he then
says (to the Wotri), ‘ Recite to the fire, as it is being
kindled ! ' Only (this) one kindling-verse the Hotrz
recites 2, (and that) thrice ;-^the fathers have departed
once for all: hence the Hotrz recites thrice only
one kindling- verse.

22. He recites, ‘Loving we deposit thee (O
Agni), loving we enkindle thee : O loving one, bring

* Here he remains standing, while the Sacrificer and Brahman
sit down facing the east.

^ Instead of the ordinarj’- eleven verses, the first and last of which
are recited thrice; see I, 3, g, 6 . According to Taitt. Br. I, 6, 9, i,
the Adhvaryu summons the Hotr/ with Recite to the fire, as it is
being kindled for the gods (and) fathers!' The bunch of firewood,
with the exception of one stick, which is reserved for the after-
ofiferings, is divided into three parts, one of which is thrown on the
fire at the same time when the syllable ‘om’ is pronounced by the
Hotrf at the end of the kindling-verse.

II KANDA, 6 ADHYAyA, I BRAHMAIYA, 23. 427

hither the loving fathers to eat their oblation!’
Thereupon he says, ‘Bring Agni hither*! bring
Soma hither! bring hither the fathers, accompa-
nied by Soma! bring hither the fathers, seated on
the barhis ! bring hither the fathers, consumed by
Agni ! bring hither the butter-drinking gods ! bring
hither Agni for the Hot^-fship 1 bring hither (thine)
own greatness ^ ! ’ Having thus called on (Agni) to
bring hither (the fathers and gods), he sits down.

23, Having then called® for the (Agnldhra’s)
‘6’rausha^,’ he does not elect the Hotri; for this
being a sacrifice to the Manes, he does not elect
the Hotrf^, lest he should consign the Hotrf to
the Manes. He says, ‘ Hot^'f, seat thyself!’ and
takes his seat. The Hotrz, having sat down on
the HotW’s seat, urges (the Adhvarjru) to proceed;
and thus urged, the Adhvaryu takes the two spoons
and steps across to the west (of the fire) ; and
having stepped across and called for the ‘ »Srausha^,’
he says, ‘ Pronounce the offering-prayer to the
kindling-sticks ! ’ He performs four fore-offerings *,

* The Ktrava MS. reads, ‘Bring Agni hither, 0 Agni!’ Before
this, Ajval. II, 19, 7 inserts, ‘Bring hither the gods (and) fathers
for the sacrificerl' See I, 4, 2, 16.

® According to the KSwva text he adds here the same formula
as at ordinary ishris (I, 4, 2, 17), ‘Bring (them) hither, O (rStavedas,
and offer up a good offering!’ For the formulas ‘Bring hither
Agni for the Hotmhipl bring hither thine own greatness!’ Arval.
II, 19, 8 apparently substitutes ‘Bring hither Agni Kavyavihana ! ’
cf. further on, par. 30.

» ‘ The Adhvaryu, having offered the two libations of butter, and
called for the 3 'raushaf,’ Kffnva recension.

* On the pravara, or election of the (divine and human) Hotn,
see I, 4, 2, I seq., 5, i, i seq. The call ‘Hotrf, seat thyself!’ here
takes the place of the formulas given I, 5, i, 5 seq.

' Seel, 5, 3, I seq.

428

^atapatha-brAhmajva.

omitting the one to the Barhis; for the barhis
means offspring, and he therefore performs the
four fore-offerings without the one to the barhis,
lest he should consign his offspring to the fathers.
Thereupon they proceed with the two butter-por-
tions ; and having offered the two butter-portions, —

24. They all shift their sacrificial cord over to
the right shoulder, being now about to proceed with
those (chief) oblations. The Sacrificer and Brahman,
(being) thus (invested), step across (from the west)
to the east side, and the Agntdhra (from the east)
to the west side (of the fire). And furthermore,
the (Adhvaryu's) call for the ‘ A'ausha/ ’ is ‘ Om
svadhA ! ’ and the (Agnldhra’s) response is ‘ Astu
svadhA ^ ! ’ and the Vasha/-call is ‘ SvadhA nama^ ! ’

25. As to this, Asuri said, ‘ Let them call for
the 6rausha/ (by .SrAvaya”), and let them respond
with the “(Astu) .Srausha/,” and let them pronounce
the “Vasha^,” lest we should depart from the manner
of the sacrifice.’

26. [The Adhvaryu] then says, ‘ Pronounce the in-
vitatory prayer to the fathers, accompanied by Soma !’
or ‘ — -to Soma, accompanied by the fathers’ ! — Two
invitatory prayers he (the Hotrz} pronounces (at the
offerings), because it is with one that one moves the
gods, and with two the fathers, since the fathers have
departed once (for all) * : hence he pronounces two
invitatory prayers.

‘ At the sacrifice to the Manes, the Agnfdhra, when uttering his
response, stands south of the Adhvaryu. See p. 132, note. The
first syllable of ‘svadhA’ is protracted. According to the cotnm.
on Kfity. V, 9, 12, the offering formulas also begin with ‘YS svadhS-
mahe,’ instead of ‘ Y6 y^mahe’ (see I, 5, 2, 16 and note).

* I do not quite see the pertinency of the reason here alleged,
unless it be that the author means to say that once (by the first

II K.kNDA, 6 ADHYAyA, I BrAhMAIVA, 27. 429

27. [The Adhvaryu] makes an ‘under-layer’ of
butter (in the ^uhh or offering-spoon). He then
cuts a piece from the cake, and together therewith
some of the parched grain and the porridge h This
he puts down at the same time (in the ^uhh) ; makes
two sprinklings of butter thereon; and re-anoints
(replenishes with butter, the parts of the sacrificial
dishes from which he has made) the cuttings. He
does not walk over (to the south side of the fire) ;
but having risen and stepped up (to the fire) on the
same side (where he was seated), and called (on the
Agnidhra) for the ‘6rausha/,’ he says (to the Hotn),
‘ Pronounce the offering-prayer to the fathers, accom-
panied by Soma ! ’ and pours the oblation (into the
fire) as soon as the Vasha/ * has been uttered.

act) the fathers have departed, and by a second act they return
hither. According to Arval. II, 19. 22, the two invitatory prayers
to the PitaraA Somavanta^ are Rig-v. X, 15, i; IX, 96, ii; to
Soma Pitr/mat, Rig-v. I, 91, i; 20; to the Pitaro Barhishada^,
Rig-v. X, 15, 4; 3; to the Pitaro ’gnishvdttd;^, Rig-v. X, 15, ii;
13; [to YamaX, 14, 4; 5.] — The offering-prayers being respectively,
Rig-v. X, IS, s; VIII, 48, 13; X, IS, 2; X, IS, 14; [X, 14, 1.]

Somewhat different the Black Ya^gns; viz. Soma Pitri’mat,
anuvSkySs Rig-v. I, 91, i; IX, 96, ii; VIII, 48, 13; Pitaro
BarhishadaA, anuvSkySs X, 15, 4; 3; yigyi X, 15, 5; Pitaro
’gnishvattS^, anuvSkyas X, 15, ii; 14 (ye ’gnishvattl^ &c.!);
yS^ya 'vlnyayai dugdhe,’ &c. [Then either upahoma with the
formulas X, 15, i; 2; IV, z, 16; or] an oblation to Agni Kavya-
vahana (anuvakyas, i. ‘yad agne kavyavahana,' a.X, 15, 12;

X, 14, 3) [and another to Yama Angirasvat Pitr/mat (anuv.
X, 14, 415; x, 14, 6).] Taitt. S. I, 8, s ; n, 6, 12 Taitt.
Br. I, 6, 9.

' From the centre of each sacrificial dish he makes one ‘cutting’
with the frftavadana, shaped like a cow’s ear. Xaty. V, 9, 2, and
Schol.

* Or rather the ‘Svadha namaA' cf. par. 24. The Adhvaryu
makes the oblation with his left hand, while looking towards the
south. Paddh. on KSty. V, 9.

430

SATAPATHA-BRAHMAJVA.

28. Thereupon he says, ‘ Pronounce the invita-
tory prayer to the fathers, seated on the barhis!’
He then makes an under-layer of butter, takes a
‘ cutting ’ from (the north part of) the parched grain,
and together therewith some of the porridge and
the cake; puts down all this at the same time (in
the ^uhli) ; makes two sprinklings of butter thereon,
and re-anoints (the places of) the cuttings. He does
not walk across ; but having stepped up (to the fire)
on the same side and called for the ‘Aanshaif,’ he
says, ‘ Pronounce the offering-prayer to the fathers,
seated on the barhis f’ and pours out the oblation
as soon as the Vasha/ has been uttered.

29. Thereupon he says, ‘ Pronounce the invita-
tory prayer to the fathers, consumed by the fire ! ’
He then makes an under-layer of butter, takes a cut-
ting from (the south part of) the porridge, and there-
with some of the cake and the parched grains ; puts
down all this at the same time (in the ^hfi) ; makes
two sprinklings of butter thereon, and re-anoints
(the places of) the cuttings. He does not walk
across ; but having stepped up (to the fire) on the
same side, and called for the ‘^S'rausha/,’^ he says,
‘ Pronounce the offering-prayer to the fathers, con-
sumed by the fire ! ’ and pours out the oblation as
soon as the Vasha/ has been uttered.

30. Thereupon he says, ‘Pronounce the invita-
tory prayer to Agni Kavyavihanal’ that being
for (Agni as) the Svish/ak?^t (‘maker of good offer-
ing’). For to the gods indeed he is havyavd-
hana (‘ bearer of oblations ’), and to the fathers he
is kavyavahana (‘the bearer of what is meet for
the wise ’ ) : hence he says, ‘ Pronounce the invita-
tory prayer to Agni Kavyavdhana ! ’

II KANDA, 6 ADHYAYA, I BRIhMAJVA, 33. 431

31. He makes an under-layer of butter (in the
offering-spoon); then cuts a piece from (the front
part of) the cake, and therewith some of the parched
grain and the porridge; puts down all this at the
same time ; and makes two sprinklings of butter
thereon. The (places from which he has made the)
cuttings he does not replenish with butter, nor does
he walk across ; but having stepped up (to the fire)
on the same side (where he was seated), and called
for the ‘i^S'raushaif,’ he says, ‘ Pronounce the offering-
prayer to Agni Kavyavahana ! ’ and pours out the
oblation, as soon as the Vasha/ has been uttered.

32. Now the reason why he does not walk across
(to the ordinary place of offering), but pours out the
oblation after stepping up (to the fire) on the same
side, is that the fathers have departed once for all;
and the reason also, why he cuts but once from
each of the sacrificial dishes, is that the fathers
have departed once for all. And the reason why
in making the cuttings, he keeps them together, is
that the fathers are the seasons; — he thus keeps
the seasons together, joins them to one another :
that is why in making the cuttings, he keeps them
together.

33. Here now some hand over that entire
(remaining) porridge to the Wotri ; and the Hotre,
having invoked it \ smells it and hands it to the

* According to the comm, on KSty. V, 9, 13, ‘manthaA’ is, in
that case, substituted for in the invocation, see I, 8, i, 19 seq.
The Kt«va MS. has as follows: Thereupon, by way of iA they
place that same porridge into the hand of the Hotrf. The Hotrz,
having invoked it, smells it. They hand it to the Agnidhra. The
Agnfdhra smells it. They hand it to the Brahman. The Brahman
smells it- As to this Isuri said, ‘As from any other oblation they
cut off the “itfd” and the fore-portion, so let them cut off and smell.

432

JATAPATHA-BRAHMAJVA.

Brahman. The Brahman smells it and hands
it to the Agnidhra ; and the Agntdhra also smells
it. And so indeed they do this. But, as from any
other oblation they cut off the and the fore-
portion, so let them cut from this also ; and having
invoked it (the IdA) they smell it, but do not eat it.
‘But,’ said Asuri, ‘we think that some should be
eaten, of whatever is offered up in the fire/

34. Now he who is about to present (the obse-
quial cakes to the fathers), — either the Adhvaryu
or the Sacrificer, — takes the vessel of water and
walks thrice round (the altar) from right to left
sprinkling all about (the altar). He then, with the
text, ‘ N. N., wash thyself^ ! ’ pours out water (in
the north-west corner of the altar) for the Sacri-
ficer’s father ® to wash himself ; and (in the south-
west corner), with ‘N. N., wash thyself!’ for the
grandfather ; and (in the south-east corner), with
‘ N. N., wash thyself!’ for the great-grandfather;

but not eat : some indeed must be eaten of that of which offering
is made in the fire/

^ See II, 4, 2, x 6 seq. According to the comm, on Kdty. V, 9,
1 7, some sprinkle three times round the altar for each of the three
ancestors. But according to the Paddhati, he sprinkles once round
the altar, beginning from the north-west corner ; then he sits down
and pours out water in that corner for the father. Thereupon,
after walking round in the opposite direction (from left to right) to
the south-west corner, he again sprinkles all round, and in the same
way pours out water in that corner for the grandfather; and after
retracing his steps as far as the south-east corner, he performs the
same eircumambulation, and pours out water in that corner for the
great-grandfather; whereupon he again retraces his steps up to the
west of the altar.

* In the case of a sacrificer whose father is still alive, these cere-
monies are performed in honour of the father's father, grandfather,
and great-grandfather.

d

II KAiVDA, 6 adhyAya, I brAhmaya, 37.

433

As one would pour out water for (a guest) who is
to take food with him, so in this case.

35. Thereupon he takes one ‘cutting’ from the
cake and puts it in his left hand ; from the parched
grain also he takes one cutting and puts it in his
left hand , and from the porridge also he takes
one cutting and puts it in his left hand,

36. And in the corner (of the altar) opposite this
intermediate quarter (viz. the north-west), he then
presents (an obsequial cake^) to the Sacrificer’s
father, with the formula, ‘ N. N., this for thee ! ’
And in the corner opposite this intermediate quarter
(the south-west), he presents one to the Sacrificer’s
grandfather, with ‘ N. N., this for thee!’ And in the
corner opposite this intermediate quarter (the south-
east), he presents one to the Sacrificer’s great-grand-
father, with ‘ N. N., this for thee I ’ And in the
corner opposite this intermediate quarter (the north-
east), he cleanses (his hands), with the text (VAf. S.
11,31), ‘Here, O Fathers, regale yourselves! Like
bulls come hither, each to his own share ! ’ whereby
he means to say, ‘ Eat ye each his share ! ’ And the
reason why he thus presents (food) to the Fathers
is that in this way he does not exclude his own
fathers from this sacrifice.

37. Thereupon they all, being sacrificially invested,
walk out (of the shed) on the north side, (pass along
the east side of, and) stand by the (north) side of
the Ahavanlya fire. For he who has established his
fires, and performs the New and Full-moon sacri-
fices, approaches the gods ; but they have just been

‘ He mixes the three pieces (about as much as a thumb's joint
each) cut from the sacrificial dishes, and forms them into three
pi»ifas or round cakes.

434

DATAPATH A-BRA HM AJVA.

performing the sacrifice to the Manes, and therefore

they now propitiate the gods. ^

38. They stand by the Ahavaniya fire (wor-
shipping) with two (veirses) addressed to Indra [viz.
Rig-veda I, 82, 2-3; S. Ill, 51-52], since the
Ahavaniya is Indra. ‘ The friends have eaten, and
regaled themselves, and have shaken off (the ene-
mies) the self-shining bards have extolled (thee)
with their newest hymn ; yoke, then, thy pair of bay
steeds, O Indra! — To thee, the splendid, we will
sing praises, O bountiful one 1 Thus praised, do thou
now issue forth, with well-filled car, agreeably to our
desire 1 yoke, then, thy pair of bay steeds, O Indra!

29. Thereupon they return to the Gdrhapatya
and stand by it worshipping with the verses (Rig-
veda X, 57, 3-5 ; Vfif. S. Ill, 53-55). ‘We invoke
the Mind with man-lauding strain ^ and with the
hymns of the fathers.— May the Mind come back
to us for (us to obtain) wisdom, vigour, and life, and
that we may long see the sun! — May the divine race
restore to us the Mind, O Fathers, that we may
abide with the living kind ! ’ They have indeed been
performing the sacrifice to the Manes ; but now they
return to the (land of the) living: hence he- says,
‘That we may abide with the living kind ! ’

40. Thereupon he who has presented (the obse-
quial cakes) again shifts his sacrificial cord to
the right shoulder and betakes himself (to the fire
in the shed), and mutters (Vi^. S. II, 31), ‘The

1 ' — the friends have shaken off (their intoxication)^ Ludvig 5
<__the7 showered down upon tis delightful gifts/ Grassmann; ‘they
shook their dear (bodies)/ S^ya^ia y ^ — have trembled thrwgh their

precious (bodies)/ Wilson.

® The Rig-veda has ‘somena’ instead of ‘ stomena/

II kXnda, 6 adhyaya, i brIhmajva, 42. 435

Fathers have regaled themselves: like bulls they
came each to his share:’ whereby he means to say,
‘ they have eaten each his own share.’

41. He now takes the vessel of water and again,
while sprinkling, walks thrice round (the altar) from
left to right (sunwise). With ‘ N. N., wash thyself! ’
he pours out water (in the respective corner) for
the Sacrificer’s father to wash himself ; with ‘ N. N.,
wash thyself! ’ for the grandfather ; with ‘ N. N.,
wash thyself!’ for the great-grandfather. As one
would pour out water for (a guest) who has taken
food with him, so in this case. And as to his again
walking thrice round from left to right, while sprink-
ling, — they think, ‘This holy work of ours shall be
accomplished sunwise*,’ and hence he walks thrice
round from left to right, while sprinkling.

42. He then pulls down the tuck (of the nether
garment)'* and makes obeisance (to the Fathers). The
tuck, doubtless, is sacred to the Fathers : hence he
makes obeisance to them after pulling down the
tuck; and obeisance means worship: hence he thereby
recognises them as entitled to worship. Six times
he makes obeisance to them, since there are six
seasons, and the Fathers are the seasons : hence he
thereby establishes his sacrifice in the seasons, — that
is why he makes obeisance six times®. ‘Give houses

’ The K^«va text has, ' The reason why he moves thrice round,
sprinkling from left to right, is that, after going after those three
ancestors of his, he thereby leaves them, and returns to this, his
own, world.' See II, 6, i, 15.

* On the ntvi, or unwoven end of the waist-cloth (Hindi dhoti,
Mahr. dhotar), which had to be passed under and tucked up be-
hind, at the beginning of the present ceremony, see p. 368, note 2.
Cf. Apast. Dharmas. I, 2, 6, 19.

> For the six formulas used for this purpose, see p. 368, note 2.

r f 2

436

5'AtAPATHA-BRAHMAiVA.

unto us; O Fathers ! ’ he (further) says, because the
Fathers are the guardians of houses; — and this is
the prayer for blessing at this sacred performance.

43. Being now about to proceed with the after-
offerings, they all invest themselves sacrificially (by
shifting the cord over to the left shoulder) ; and thus
(invested) the Sacrificer and Brahman walk round to
the west, and the Agnfdhra to the east, side; and
the Hotrz sits down on the Hotrf's seat

44. He (the Adhvaryu) then says, ‘ Brahman, I
shall step forward.’ Thereupon he puts the stick
(reserved at the time of kindling) on (the. fire), and
says, ‘Agnidh, trim the fire!’ He then takes the
two spoons and crosses over to the west side. After
crossing over and calling for the ‘^rausha/,’ he says
(to the Hotrt), ‘ Pronounce the offering-prayer to
the gods ! ’ He performs two after-offerings, omit-
ting the one to the Barhis ; for the Barhis means
offspring : hence he performs two after-offerings,
omitting the one to the Barhis, lest he should
consign his offspring to the Fathers.

45. He then separates the two spoons after
laying them down (in their respective places on the
altar); and having separated them, and anointed the
enclosing-sticks, he takes one enclosing-stick, calls
for the ‘ 5 'rausha/,’ and says, ‘The divine Hotrz’s are
summoned for the proclamation of success, the
human is called upon for the song of praise !’ The
Hotrz intones the ‘song of praise (sfiktavika).’
The Adhvaryu, on the other hand, does not seize
the prastara-bunch, but watches while the HotW
recites the song of praise.

^ See I, 8, 3, I seq.

n kAnda, 6 adhyAya, 2 brAhmajva, 2.

437

46. Thereupon the Agnidhra says, ‘Throw it
after M’ He (the Adhvaryu) throws nothing after,
but silently touches himself.

47. He (the Agnidhra) then says, ‘Discourse
together ! ’ [The Adhvaryu asks], ‘ Has he gone (to
the gods), Agnidh?’ — ‘He has gone!’ — ‘Bid (the
gods) hear ! ’ — ‘ May one (or, they) hear ! ’ — ‘ Good-
speed to the divine Hotrfs ! Success to the human 1—
Pronounce the All-hail and blessing I ’ Thus saying,
he merely touches tlje enclosing-sticks, but does
not (now) throw them (into the fire). The Barhis
and enclosing-sticks he throws in afterwards

48. And here some throw also the remaining
sacrificial food into the fire; but let him not do so;
for that (remaining havis) is the residue of an offer-
ing ; and lest he should offer the residue of an
offering, let them (the priests) rather throw it into
the water or eat it.

Second BrAhmana.

1. Verily, by means of the Great Oblation the
gods slew Vrz’tra; by it they gained that supreme
authority which they now wield. Now whichever of
them were hit by (the Asuras’) arrows in that battle,
those same darts they extracted, those they pulled
out, by performing the Tryambaka-offerings.

2. And, accordingly, when he performs those offer-
ings, he either does so hoping that thus no arrow

^ See I, 8, 3, 19 seq.

“ Viz. after the strewing of the Veda, — see 1 , 9, 2, 24, the formulas
being pronounced by the Hotri on this occasion, — at the time when
the SamisIUhya^s, which is here omitted, would have to be per-
formed in an ordinary ish/i.

438

SATAPATHA-BRlHMAiVA.

(misfortune) will hit any of his, or because the gods
did so. And thereby he delivers from Rudra’s
power both the descendants that are born unto him
and those that are unborn; and his offspring is
brought forth without disease and blemish. This is
why he performs these offerings.

3. They are (offered) to Rudra : Rudra’s, indeed,
is the dart; and hence (these offerings) belong to
Rudra. They consist of (cakes) on one potsherd :
‘To one deity they shall belong ! ’ s© (he thinks, and)
therefore they consist of (cakes) on one potsherd.

4. There is one for each individual, — ^as many as
he has descendants, — exceeded by one. (There
being) one for each individual, he thereby delivers
from Rudra’s power the descendants that are born
unto him ; and there being an additional one, he
thereby delivers from Rudra’s power the descen-
dants that are not yet born to him : this is why
there are (as many cakes as there are descendants)
exceeded by one.

5. He takes bixt (the rice for) those (cakes), while
seated behind the G^rhapatya, sacrificially invested
and facing the north. From thence he rises and
threshes (the rice), while standing with his face
towards the north. He places the two mill-stones on
(the black antelope skin, so as to incline) towards
the north ; and puts the potsherds on the north
side of the GArhapatya hearth. As to why they
keep the northern quarter, — that indeed is the
quarter of that god (Rudra), and hence they keep
the northern quarter.

6. They (the cakes) may be anointed (with ghee), —
for the havis is anointed^; — but let them rather be

V This refers to the so-called prji«ad^na, or ‘bestowal of life

n KkNDA , 6 adhyAya, 2 brAhmaa-a, 8 . 439

unanointed ; for, indeed, Rudra would be hankering
after the (sacrificer’s) eattle, if he were to anoint (the
cakes): let them therefore be unanointed.

7. Having removed all (the cakes from the pot-
sherds) into one dish, and taken a fire-brand from
the Dakshi«a-fire, he walks aside towards the north
— for that is the region of that god— -and offers.
He offers on a road, — for on roads that god roves ;
he offers on a cross-road, — for the cross-road, indeed,
is known to be his .(Rudra’s) favourite haunt A
This is why he offers on a cross-road,

8 . He offers with the central leaflet of a palAm-
leaf. The palAifa-leaf, truly, is the Brahman (priest-
hood)®; with the Brahman, therefore, he offers. He
takes a cutting from (the northern part of) all the
cakes ; from the additional one alone he takes no
cutting.

(or soul),' that is, the anointing of the sacrificial dishes with ghee,
previously to their being placed on the altar. The anointing takes
place with the text (V^. S. ed. p. 35), ‘ That life (or soul, pri«a) of
thine which has entered into the cattle, and becomes diffused through
the various forms of the gods, — endowed with (that) life (fitman-
vfin)— for thou art laden with ghee — go to Agni, O Soma ! and ob-
tain bliss (svar) for the Sacrificer!' Katy. II, 8, 14. At the new
and full-moon sacrifice, this ceremony is not even alluded to in
our Brfihmawa, either in this or the Ki»va recension. See I, 3, 4 )

The Kfiwva text reads, ‘ They may be anointed,’ so they say, &c.

* ‘ He offers on a cross-road, for such is the halting-place (pa</-
bira) of the Agnis,’ Taitt. Br. I, 6 , 10 , 3.

“ ‘The central leaflet of the palara-leaf is the Brahman,’ K 4 »va
text. The leaf of the palfira (ButeaFrondosa) consists of three leaf-
lets,— leathery, above shining and pretty smooth, and below slightly
hoary; the central (or terminal) one being obovate and consider--
ably larger than the lateral ones (which, according to Roxburgh,
Flora Ind., Ill, p. 244, are from 4 to 6 inches long, and from 3 to
4^ broad). ‘ PalfirarSkhfiyfim yfini tri»i par»fini tatra madhyamam
par»am prarastayfi srugrflpam,’ Sly. on Taitt. S. I, 8, 6.

440

i-ATAP ATHA-BRAh man a .

9. He offers S with the text (VA^. S. Ill, 57 a),
This is thy share, O Rudra! graciously accept it to-
gether with thy sister AmbikA ! SvAhA ! ’ An;bikA
indeed, is the name of his (Rudra’s) sister ; and this
share belongs to him conjointly with her; and be-
cause that share belongs to him conjointly with a
woman (stri), therefore (these oblations), are called
TryambakA//. Thereby, then, he delivers from
Rudra’s power the descendants that have been born
unto him.

10. Now as to that additional (cake), — he buries
it in a mole-hill®, with the text (VA^. S. Ill, 57 b)>
‘ This is thy share, O Rudra ! the mole is thy
animal (victim).’ He thus assigns to him the
mole as the only animal and he (Rudra) does
not therefore injure any other animal. Then
as to why he buries (the cake) ; concealed, indeed,
are embryos, and concealed also is what is buried, —
that is why he buries it. By this (offering) he
delivers from the power of Rudra those descendants
of his, that are not yet born.

^ He consecrates, by the usual fivefold lustration, some spot on
a cross- way, to the north of the sacrificial ground, and after laying
down the fire-brand taken from the DakshiwSgni, he offers thereon,
using the central leaflet of a pald^a-leaf as the offering-spoon.

^ In Taitt. Br. I, 6, lo, 4, this sister of Rudra is identified with
the autumn, wherewith the god .is wont to kill (viz. by means of
catarrh, fever, &c., Siy.). See also Weber, Ind. Stud. I, 183 ; Muir,
Original Sanskrit Texts, vol. iv. p. 321.

® ‘ Akhfitkara; ' * dkhukarisha,' Ki^va text Possibly a mouse-
hole, or the earth thrown np by a mouse, is meant See p. 278,
note 3. Cf. Taitt Br. I, 6,-.io, -2 : / N. N, is thy victim,' thus saying,
let him indicate the one he (the Sacrificer) hates ; thereby he delivers
over to him (Rudra) the one he hates. If he hate no one, let him
say, / the mole (mouse) is thy victim.'

^ " Thus he makes over to him only the mole as victim, and puts
it into his mouth/ Kd«va text

II kAivJDA, 6 ADHYAYA, 2 BRAhmAWA, 1 4, 44 1

11. Thereupon they return (to the fire) and mut-
ter (V^. S. Ill, 58, 59), ‘ We have satisfied the claims
of Rudra, satisfied the divine Tryambaka, that he
may make us richer, that he may make us more pros-
perous, that he may render us steady in our purpose.
— Thou (O Rudra) art a remedy for the cow, a
remedy for the horse, a remedy for man ; a blessing
for the ram and the ewe.’ This is the prayer for
blessing at this performance.

1 2. They then walk thrice round the altar not sun-
wise, beating their left thighs (with the right hand),
with the textCVA^. S. Ill, 6oa), ‘We worship Tryam-
baka, the fragrant increaser of prosperity. Even as a
gourd (is severed) from its stem, so may I be severed
from death, not from immortality!’ This is the
prayer for blessing at this performance: thereby they
invoke, a blessing (upon the Sacrificer), for verily
blessed is he who shall be severed from death, not
from immortality. That is why he says, ‘ May I be
severed from death, not from immortality.

13. Let the maidens then also walk round,
thinking, ‘ May we enjoy prosperity I ’ That sister
of Rudra, named AmbikA, indeed is the dispenser of
happiness : hence the maidens also should walk
round, thinking, ‘May we enjoy prosperity!’

14. The text (prescribed) for them is (VA/. S. Ill,
60 b), ‘We worship Tryambaka, the fragrant be-
stower of husbands. Even as a gourd (is severed)
from its stem, so may I be severed from this (world),
not from thence (yonder world)! By saying from
this,’ she means to say ‘from my relatives; and by
saying ‘ not from thence,’ she means to say not
from husbands.’ Husbands, doubtless, are the sup-
port of woman : hence she says ‘ not from thence.

442

satavatha-bkIruana.

15. Then they (the Sacrificer and priests) again
walk round thrice sunwise, beating their right thighs,
with the same text. As to why they again walk
round thrice sunwise, — they think, ‘Sunwise this
sacred work of ours shall be accomplished/ and
therefore they again walk thrice round sunwise.

16. The Sacrificer now takes those (remains of
the cakes) into his joined palms and throws them
upwards higher than a cow can reach \ Thereby
they cut out his (Rudra's) darts from their
bodies. If they fail to catch them^ they touch
(those that have fallen to the ground). Thereby
they make them medicine, and hence, if they fail to
catch them, they touch them.

17. Having then packed them into two net-work
baskets and tied them to the two ends of either a
bamboo staff or the beam of a balance, he steps

^ ‘Yathi gaur noddpnuydt.' ‘Ydvad gaur nod^pnuyat t^vat,'
K^«va text. Siya/^a takes go to mean 'earth/ and interprets, 'in
such a way that the earth does not obtain it (i. e. that they do not
fall to the ground)."" Kdty. prescribes, V, 10, 18, The Sacrificer,
with his joined open hands, throws the Rudra-cakes upwards as
high as not to be reachable by a cow (ago>^prdpa«am) ; 19, He
catches them ; 20, If they cannot be (caught), then touching (of
those that have fallen on the ground).

® I adopt (not without reluctance) Sfiya«a"s interpretation of
vilipsanta^ (=labdhum a^aktd^), which seems to be that of
Kdtyayana also. The St. Petersburg Diet, takes it in the sense
of ' (if they are) desirous of distributing them." Taitt. Br. I, 6, 10, 5
has merely 'utkirantibhagasya lips ante," ‘they throw (them) up,
(whereby) they desire to obtain prosperity." Apastamba, as quoted by
Sij. on Taitt. S. 1 , 8, 6, says,— Having thrown up the cakes and caught
them again (pratilabhya), and having, with ' We worship Tryam-
baka," put them into the Sacrificer’s joined palms; and having
taken them up separately (?apddfiya), with (or thinking) 'We desire
to obt^^^ (Ffrom) Bhaga;" let them put them together

(samtvapeyu^) thrice in this way.

II kXnDA, 6 ADHYAya, 2 BRAHMAiVA, I9. 443

aside towards the north; and if he meets with
a tree or a stake or a bamboo or an ant-hill, he
fastens them thereon, with the text (Vi^. S. Ill, 6i),
‘ These, O Rudra, are thy provisions ; therewith
depart beyond the Mh^avats ! ’ — (supplied) with pro-
visions people indeed set out on a journey : hence
he thereby dismisses him supplied with provisions
whithersoever he is bound. Now in this case his
journey is beyond the Mh^avats : hence he says, ‘ De-
part beyond the Mh^avats! ’ — ‘ with thy bow unstrung
and muffled up — ,’ whereby he means to say, ‘ De-
part propitious, not injuring us ‘Clad in a skin,’ —
whereby he lulls him to sleep^; for while sleeping he
injures no one : hence he says, ‘ Clad in a skin.’

18. They then turn to the right about, and return
(to the uttaravedi) without looking back. Having
returned thither, they touch water ; for they have
been performing a ceremony relating to Rudra ^
and water is (a means of) purification : with water,
that (means of) purification, they accordingly purify
themselves.

19. Thereupon he shaves his hair and beard, and
takes up the fire (of the uttaravedi), — for only after
changing his place (to the ordinary sacrificial ground)
he performs the (Full-moon) sacrifice on that fire,
since it is not proper that he should perform the

^ In the Vsi^f. SaiT^hitd this forms part of the text, but it is clearly
a gloss taken from the Brihmawa. The Kl»va recension of the
BrShmawa has ' — pintkivasa ity ahiwsan naA jivaA janto ’dhtty
evaitad dha,’ which has likewise found its way into the SawhitS of
that school. On the M^avats, see Muir, Orig. Sanskrit Texts,

vol. ii. p. 3S2. ^

* According to K%. V, xo, 22, he mutters the word ‘skin-clad
while steadying the two baskets.

• See p. 2, note 2.

444

JAtAPATHA-BRAHMAiVA.

Agnihotra on the uttaravedi ; for this reason he
changes his place. Having gone to the house,
and ‘churned out’ the fires \ he performs the Full-
moon offering. The Seasonal offerings, doubtless,
are detached sacrifices ; whereas the F ull-moon
offering is a regular, established sacrifice : hence
he finally establishes himself by means of that
regular sacrifice, and therefore changes his place
(to the ordinary sacrificial ground).

Third Brahmajva.

1. Verily, imperishable is the righteousness of
him that offers the Seasonal sacrifices ; for such a
one gains the year, and hence there is no cessation
for him. He gains it (the year) in three divisions,
he conquers it in three divisions. The year means
the whole, and the whole is imperishable (without
end) : hence his righteousness is indeed imperish-
able. Moreover, he thereby becomes a Season,
and as such goes to the gods ; but there is no
perishableness in the gods, and hence there is
imperishable righteousness for him. This, then, is
why he offers the Seasonal sacrifices.

2 . Then as to why he should perform the 3’un4-
sirya offering. The prosperity (sd) that accrued to
the gods on performing the Sikamedha offerings,
and gaining the victory (over Vrftra), is ^una ; and
the essence (rasa) that belonged to the year gained
by them is sira*. Now that same prosperity which

^ See II, 5, 2, 48.

® The author identifies slra (plough) with sfira, ‘essence, sap;’
and takes run a, ploughshare (?),as identical with runam, ‘ success-
fully, prosperously.’ See next page, note 3.

II kXnda, 6 adhyAya, 3 brAhmajva, 5, 445

accrued to the gods on performing the Sakamedha
offerings, and that same essence which belonged to
the year gained by them, — ^both these he takes
possession of and makes his own : that is why he
performs the 5 ’unistrya.

3. The mode of its performance (is as follows) :
They prepare no uttaravedi ; they do not use clotted
butter ; nor do they churn the fire \ There are five
fore-offerings, three after-offerings, and one Samish-
^aysijfus.

4^ Then, in the first place, there are those five
(regular) oblations By means of these oblations,
indeed, Pra^Apati produced creatures ; with them he
delivered the creatures both ways from Vaninas
noose ; with them the gods sleiv Vritra and gained
that victory which was gained by them. And so
does he, by means of them, obtain and make his
own, both that prosperity which accrued to the gods
from performing the Sdkamedha offerings, and that
essence of the year which was gained by them. This
is why those five oblations are (offered).

5. Then follows a ^undsirya® cake on twelve

1 But see XI, s, 2, 8, ‘At all four of these (^dturmasya offerings)
they churn the fire.’ On account of this contradiction, the com-
mentators, on KSty. V, ii, 3, consider the churning of the fire as
optional. But, if the fires were produced by ‘churning,’ nine fore-
offerings and after-offerings would have to be performed, as at the
Other Seasonal sacrifices, which is expressly forbidden in the above
passage. According to Kity. himself, the .Sundsirya is to be treated
like an ordinary ish/i, except that the barhis is to be tied together
in the way prescribed for the Seasonal offerings; see II^ 5, i, 18.

* See II, 6, I, 8-1 1.

» That is, according to Kdty. V, ii, g, to 5una and Sira,-pro-
bably the ptoughshare and plough, considered as two tutdary
deities of agricultural pursuits (Rig-veda IV, 67> 5-8); but by Yaska
identified with Vdyu and Aditya;-or, according to Taitt. S. I, 8,

446 5'ATAPATHA-BRAHMA^•A.

potsherds. The import of this .Sunisirya oblation
is what we have stated before.

6. After that there is an (oblation of) milk^ to
Viyu. Now it is to milk that living beings readily
take, when they are born: ‘ May the creatures readily
take to me — now that I have gained the victory (by
means of the S 4 kamedha offerings) — for my pros-
perity, glory, and support ! ’ so he thinks, and hence
that (oblation of) milk.

7. Then as to why it is (offered) to Viyu. Now
V4yu, indeed, is yonder blowing (wind) ; it is he that
makes swell whatever rain falls here. But it is by
the rain that plants grow ; and on the .plants being
eaten and the water drunk, milk is produced out of
that water. Hence it is he (Viyu) that produces it ;
and for this reason it is (offered) to Viyu.

8. Then follows a cake on one potsherd for
Sirya. Now Sirya, indeed, is yonder scorching
(sun); it is he that governs all this (world), now
by means of a good, now by a bad (king) ^ ; he
assigns its place to everything here, now under a
good, now under a bad (king) : ‘ Now that I have
obtained the victory, may he, in his pleasure, govern
me through a good (king), may he assign to me a
place under a good (king) ! ’ thus he thinks ; and for
this reason there is a cake on one potsherd for
Sirya.

9. The priests’ fee for this (oblation to Sirya)

7 , I, Taitt. Br. I, 7, i, r, to Indra .SunSslra (i.e. Indra, accom-
panied by .Suna and Stra, SSy.).

^ According to KSty. V, ii, 6-xo, the milk, in this case, is to be
offered quite fresh (and warm) from the cow, without having been
put on the fire. Rice-gruel may, however, be offered instead.

’ Or, ‘ now by good, now by bad (means).'

II KANDA, 6 ADHYAya, 3 BRAhMAATA, 12 . 447

is a white horse whereby it is made of the
characteristic form of yonder scorching (sun). If
he be unable to procure a white horse, it may be
a white bull ; whereby it is likewise made of the
characteristic form of yonder scorching (sun).

10 . He may offer the .5'unisir3'a at the same time
when he performs the Sakamedha offerings. By offer-
ing (Seasonal sacrifices) three times in the year, he
indeed obtains the (whole) year : he may therefore
offer (the .Sunisirya) at any time

11. Here now some wish to take possession of
the nights ; and should he wish to take possession
of the nights, let him offer the 6’unAsirya (on the
day) when, previously to the full-moon of PhAlguna,
(the new moon) becomes visible in yonder sky.

1 2 . Let him then get consecrated (for the Soma-
sacrifice), lest the PhAlguna full-moon again pass by
without his offering (Soma). For were the Philguna
full-moon again to pass by without his having

* According to Taitt. S. I, 8, 7, Taitt. Br. I, 7, i, 2, the Bakshiwi
consists of a plough yoked with twelve oxen.

“ That is to say, he may perform the 5 'unastrya, either immedi-
ately after the SakamedhSA, oi- at any time within four months after
that sacrifice (comm, on KSty. V, rx, 3). Our author, however, evi-
dently favours the views set forth in the succeeding paragraphs.
According to these, the householder who wishes to discontinue the
Seasonal ofiFerings after the first round, and to become a Soma-
sacrificer, is to perform the A'unfisirya on the first day of the waxing
moon of Phfilguna, and then to undergo the dlkshfi, or rite of
consecration for the Soma-sacrifice (see III, i, 2, i seq.), either
immediately or before the approaching full-moon, when he is to
perform the Agnish/oma (or an animal offering to Agni and Soma
or an igneyt ish/i, Ktty. V, ii, 1,5). If, on the other hand, he in-
tends to continue the jE^turmfisyas for another year (or more), he
is to perform the A^unfistrya on the upavasatha, or day preceding the
full-moon.

448

5ATAPATHA-BRAHMAi\rA.

offered (Soma), he would certainly have to begin
anew (to perform the Seasonal offerings) : hence
the PhAlguna full-moon should not again pass by
without his offering Soma. Such (is the rule) for
him who discontinues (the Seasonal offerings).

13. And in the case of one who recommences
(the Seasonal offerings), — let him perform the vSuni-
sirya on the day preceding the Phdlguna full-moon,
and on the following day the Vai^vadeva, and after
that the Full-moon offering. This, then, (is the rule)
for him who recommences (the Seasonal offerings).

14. Then as to (the Sacrificer) shaving his head
all round K Now yonder sun, indeed, -faces every
quarter; it drinks up whatever (moisture) it dries
up here : hence this (Sacrificer) thereby faces every
quarter and becomes a consumer of food.

15. This fire also faces every quarter, since it
burns all they put into it from whatsoever quarter :
hence this (Sacrificer) thereby faces every quarter
and becomes a consumer of food.

16. This man, on the other hand, faces but one
quarter ; but by shaving his head all round he
comes to face every quarter; and whosoever, knowing
this, has his head shaved all round, becomes just
such a consumer of food as those two : let him
therefore have his head shaved all round.

17. And on this point Asuri said, ‘What in the
world has it to do with his face, even if he were to
shave off all the hair of his head! It is by offering

^ ‘Parivartayate’ (‘nivartayate,’ M«va), lit. ‘he causes himself
to be turned round,’ is the technical expression for having one's
head shaved all round (the rikht, or lock of hair on the crown of
the head).

II KANDA, 6 ADHYAYA, 4 BRAhMAA"A„ 4. 449

thrice in the year that he comes to face all the quar-
ters and becomes a consumer of food: let him there-
fore not trouble himself about shaving his head/

Fourth BrAhmajva.

1. Now when it is said, that the gods, by means
of the Sikamedha xififerings, slew Vrztra and gained
that supreme authority which they now wield, — it
is rather by means of all the Seasonal sacrifices
that the gods slew Vrztra; it is by all of them
that they gained that supreme authority which
they now wield.

2. They spake, ‘With Avhat king, with what
leader shall we fight ? ’ Agni spake, ‘ With me for
your king, with me for your leader!’ With Agni
for their king, with Agni for their leader, they
gained four months ; and with the Brahman (sacer-
dotium) and the threefold science they encompassed
them.

3. They spake, ‘ With what king, with what leader
shall we fight ? ’ Varu«a spake, ‘ With me for your
king, with me for your leader!’ With Varu»a for
their king, with Varu«a for their leader, they gained-
other four months ; and with the Brahman and the
threefold science they encompassed them.

4. They spake, ‘ With what king, with what leader
shall we fight?’ Indra spake, ‘With me for your
king, with me for your leader!’ With Indra for their
king, with Indra for their leader, they gained other
four months ; and with the Brahman and the three-
fold science they encompassed them.

1 Anika (? ‘ van-guard ’), cf. V, 3, i, i ‘ senaySA senantr anikam ,;’
n, 5- 3i 2. ' ^

[12} eg ^

450

SATAPATHA-BRAHMAiVA.

5. And, accordingly, when he performs the Vaijva-
deva, he thereby gains four months, with Agni for
his king, with Agni for his leader. Then (in shaving)
are used a porcupine’s quill spotted in three places,
and a copper razor ; that three-spotted porcupine’s
quill resembles the threefold science, and the copper
razor resembles the Brahman ; for the Brahman is
fire, and fire is of reddish (lohita) colour : hence a
copper (loha) razor is used. Therewith he has
(his head) shaved all round ^ ; and thus he (the
Adhvaryu) encompasses him with the Brahman and
the threefold science.

6. And when he performs the Varuwapraghclsa
offerings, he thereby gains other four months, with
Varu«a for his king, with Varu«a for his leader.
Then a three-spotted quill of a porcupine and a
copper razor are used, wherewith he has himself
shaved all round ; and thus he (the priest) encom-
passes him with the Brahman and the threefold
science.

7. And when he performs the Sdkamedha offer-
ings, he thereby gains other four months, with Indra
for his king, with Indra for his leader. Then a
three-spotted quill of a porcupine and a copper
razor are used, wherewith he has himself shaved ;
and thus he (the priest) encompasses him with the
Brahman and the threefold science.

8. And when he performs the Vaii'vadeva, then
he becomes Agni, and attains to union with Agni
and to co-existence in his world. And when he
performs the Varuwapraghisa offerings, then he
becomes Varu^a, and attains to union with Varuwa

^ See p. 448, note i.

II KANDA, 6 ADHYAyA, 4 BrAhmAIVA, 9. 45 I

and to co-existence in his world. And when he
performs the SAkamedha offerings, then he becomes
Indra, and attains to union with Indra and to co-
existence in his world A

9. And in whatever season he goes to yonder
world, that season passes him on to the next sea-
son, and that season again passes him on to the next
season, — he who performs the Seasonal sacrifices
reaches the highest place, the supreme goal.
Wherefore it is said, ‘ They find not him that
offereth the Seasonal offerings, for verily he goeth
unto the highest place, to the supreme goal

* The Ka«va text adds : And when he performs the Aunasmya,
then he becomes VSyu, and attains to union with' V^yu and to
co-existence in his world.

“ The KSwva text has : In whatever season the performer of
Seasonal offerings goes to yonder world, that season passes him
on to the next season, and that next one to the next one, — him
the seasons, by transmission, make thus attain to the highest
station, to the highest world. Wherefore is it said, ‘ They find not
him that offereth the Seasonal offerings, for he conquereth the
highest world, the highest conquest (paramaw hy eva lokam
paramSw ^itim ^ayatiti).’